,-<i    11//  ,/,:'/ri  SaJ-/^.//-'t-.  -I'/Ui'.' 


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xVUTOBIOGRAPHY 

OE  \ 


WILLIAM    N  E  I  L  L,  D.  D. 


<^ckcti()u  fxtfm  U^  ^mnm^, 


BY    iriE 

Rev.  J.  H    JONES,  D.  D., 

PASTOR   OF    TUK    SIXTU    I'KLSBTTEKIAN   CHURCH,    rUILADEH'UIA. 


PHILADELPHIA: 
PRESBYTERIAN  BOARD  OF  PUBLICATION, 

821  CHESTNUT  STREET. 
1861. 


Entered,  according  to  the  Act  of  Congress,  in  the 
year  1861, 

By  JAMES  DUNLAP, 

In  the  Office  of  the  Clerk  of  the  District  Court  for  the 
Eastern  District  of  Pennsylvania. 


Tii.  ? 


PEEFATORY  NOTE. 


The  reason  for  preparing  this  Narrative  is  thus  given  by  the 
author  himself:  it  is  "to  note  down  and  arrange  some  recollections 
of  my  past  life,  for  the  gratification  of  my  children  and  other 
friends  when  I  am  gone;  and  also  for  the  purpose  of  celebrating 
the  goodness  of  Divine  Providence  towards  one  who  was  exposed, 
from  early  childhood,  to  the  hardships  of  orphanage,  and  the 
temptations  of  the  world;  and  who,  without  earthly  guardian 
vested  with  authority,  was  left  to  follow  the  propensities  of  a  way- 
ward and  depraved  heart.  Truly  a  Father  of  the  fatherless  and  a 
Judge  of  the  widoivs,  is  God  in  his  holy  habitation." 

It  will  be  the  common  regret  and  disappointment  of  the  readers 
that  it  is  so  short ;  that  one  whose  life  had  been  so  useful,  and  so 
long,  should  have  written  no  more  of  what  he  had  known,  and  felt, 
and  done,  which  surviving  friends  would  gladly  read.  The  small 
service  which  we  render,  in  preparnig  it  for  the  press,  is  done  at 
the  suggestion  made  by  our  friend  not  many  days  before  his  death. 
It  came  into  our  hands  in  the  well  prepared  state,  as  respects  the 
composition  and  arrangement  of  facts,  in  which  it  is  given  to  the 
reader.  Not  a  few  are  yet  living,  who  had  the  privilege  of  enjoying 
his  ministry,  who  will  read  the  Sermons  of  their  lamented  pas- 
tor and  friend  with  scarcely  less  interest  than  they  have  read 
his  Life.  As  the  narrative  was  suspended  by  the  writer  a  few 
years  before  his  death,  we  have  appended  the  discourse  preached 
in  commemoration  of  his  life  and  character,  in  which  are  mentioned 
the  most  important  events  of  the  latter  part  of  his  life  to  its  close. 
It  is  an  inadequate  tribute  of  aflFectionate  respect  to  a  loved  and 
honoured  predecessor  in  the  same  pulpit,  where  his  memory  is 
still  fragrant. 


CONTENTS 


AUTOBIOGRAPHY  of  the  Rev.  William  Neill,  D.  D.,  1—68 

COMMEMORATIVE  DISCOURSE,  by  Dr.  J.  H.  Jones,  69-86 
SERMONS. 

Self-Denial  a  Christian  Duty, 89 — 102 

Heavenly  Mansions, 103 — 115 

The  Christian's  Creed  and  Triumph, 116 — 128 

Enoch's  Walk  with  God, 129—140 

The  Wanderer  Reclaimed, 141 — 152 

How  TO  Obtain  Eternal  Life, 153 — 166 

Temperance  :  its  Necessity  and  Obligation, 167 — 179 

A  Convenient  Season, 180 — 193 

The  Happy  Man, 194—204 

The  Good  Old  Way, 205—218 

The  Glory  and  Majesty  op  God, 219—231 

The  Conversion  op  Saul  of  Tarsus, 232 — 248 

Choose  WHOM  ye  WILL  SERVE, 249 — 261 

Divine  Guidance, 262—272 


AUTOBIOGRAPHY 


I  BEGIN  to  note  down  and  arrange  some  recollections 
of  my  past  life,  for  the  gratification  of  my  children 
and  other  friends  when  I  am  gone ;  and  also,  for  the 
purpose  of  celebrating  the  goodness  of  Divine  Provi- 
dence towards  one  who  was  exposed,  from  early  child- 
hood, to  the  hardships  of  orphanage,  and  the  tempta- 
tions of  the  world,  and  who,  without  earthly  guardian 
vested  with  authority,  was  left  to  follow  the  propensi- 
ties of  a  wayward  and  depraved  heart.  Truly,  *'a 
Father  of  the  fatherless,  and  a  Judge  of  the  widows, 
is  God,  in  his  holy  habitation." 

My  parents  were  born  and  raised  in  Chestnut 
Level,  Lancaster  county,  Pennsylvania.  All  that  I 
know  of  them  is  from  report,  as  I  have  no  recollection 
of  either  of  them.  My  father,  William  Neill,  or  Neel, 
(as  the  family  then  spelt  the  name,)  was  of  L'ish 
descent,  and  my  mother,  Jane  Snodgrass,  if  I  am 
rightly  informed,  was,  by  at  least  one  branch  of  her 
parentage,  of  Scottish  lineage ;  so  that  the  family,  like 
many  of  the  early  settlers  of  Pennsylvania,  were  deno- 
minated Scotch-Lnsh. 

When  on  a  visit  to  my  Chestnut  Level  relatives, 
1 


2  AUTOBIOGRAPHY   OF  THE 

some  years  ago,  I  was  shown  the  spot  where  my 
father's  residence  once  stood.  It  was  marked  by  a 
shapeless  pile  of  stone,  in  a  field,  as  if  to  remind  the 
traveller  of  the  transitory  nature  of  his  earthly  abode. 
"We  have  here  no  continuing  city,  but  we  look  for 
one,  which  hath  foundations,  whose  builder  and  maker 
is  God."  In  the  year  1775,  if  I  mistake  not,  the 
family  including  four  children,  Dorcas,  Mary,  John, 
and  Jane,  removed  to  the  west  of  the  State,  Alle- 
gheny county,  where  my  father  purchased  two  farms, 
one  on  each  side  of  the  Monongahela  river,  a  few 
miles  from  Pittsburgh,  then  called  Fort  Pitt.  The 
family  lived  on  the  place  southwest  of  the  river,  two 
or  three  miles  from  what  is  now  called  McKeesport, 
and  eight  miles  from  Pittsburgh ;  there  my  youngest 
sister  Margaret  and  myself  were  born — she  in  the 
year  1776,  and  I  in  the  spring  of  1778  or  '79 ;  the  25th 
of  April  was  fixed  on  as  the  day,  although  there  is 
some  uncertainty  about  the  year  and  day,  owing  to  a 
deficiency  in  the  record,  for  those  were  troublous 
times.  It  was  in  the  midst  of  our  Revolutionary 
struggle.  The  hostile  Indians  were  committing  fre- 
quent and  fearful  depredations — destroying  property, 
and  murdering  the  inhabitants  all  along  our  frontiers. 
They  usually  made  their  way  into  the  white  settle- 
ments in  small  parties,  under  cover  of  night  and  the 
forests ;  and,  perpetrating  their  deeds  of  plunder  and 
blood,  retreated  to  their  lurking-places  before  a  sufii- 
cient  force  could  be  rallied  to  arrest  them.  The  chief 
reliance  of  the  people  for  safety  was  on  their  fire- 
arms and  block-houses,  a  rude  kind  efforts  constructed 


REV.    WILLIAM   NEILL,    D.  D.  8 

of  logs,  and  capable  of  being  defended  by  a  few  armed 
men  in  the  inside.  On  any  alarm  of  an  Indian  incur- 
sion the  women  and  children  repaired  to  these  for- 
tresses with  all  speed,  while  the  men  went  in  pursuit 
of  the  enemy. 

To  the  barbarity  of  one  of  these  marauding  parties 
of  savages  my  father  fell  a  victim.  The  circumstances 
in  brief,  as  I  have  gathered  them  from  credible  tradi- 
tion, were  these.  In  the  spring  of  1779  or  1780,  he, 
with  my  mother  and  my  brother,  then  a  lad  of  some 
eight  or  nine  years,  and  myself,  an  infant  of  a  year 
old,  together  with  my  uncle,  John  Neill,  and  a  part 
of  his  family,  passed  over  to  the  farm  on  the  opposite 
side  of  the  river,  eight  miles  from  the  ordinary  resi- 
dence of  the  family,  in  order  to  put  in  a  spring  crop. 
While  there,  another  brother,  Adam,  from  Lancaster 
county,  arrived  on  a  visit,  and  with  the  intention  of 
moving  his  family  out  in  case  he  liked  the  country. 
The  next  morning  after  his  brother's  arrival,  my 
father  and  he  went  out  to  look  after  their  horses,  and 
were  both  shot  down  and  scalped  by  the  Indians, 
within  sight  of  the  house.  The  other  brother,  John, 
upon  hearing  the  report  of  the  guns,  suspecting  what 
had  happened,  took  his  rifle,  and  ran  in  the  direction 
of  the  sound,  exclaiming,  "There  they  are — turn  out, 
turn  out!"  This  involuntary  exclamation,  it  has 
always  been  thought,  was  the  means,  in  the  hand  of 
a  kind  Providence,  of  saving  those  who  were  in  the 
house  from  being  massacred.  The  savages,  taking  the 
alarm,  fled  to  a  neighbour's  of  the  name  of  Marshall, 
at   some  distance,  murdered  three  of  his  sons,  and 


4  AUTOBIOGRAPHY   OF  THE 

after  an  unsuccessful  attempt  to  set  fire  to  Lis  house, 
escaped  from  the  neighbourhood  with  their  scalps  and 
other  booty,  unmolested  and  in  bloody  triumph.  My 
mother,  carrying  me  in  her  arms,  fled  with  the  rest  of 
the  family  party  to  the  block-house,  distant  about  a 
mile,  crossing  several  high  fences  in  the  way.  My 
murdered  father  and  uncle  were  buried  in  one  grave, 
and  in  each  other's  arms.  Well  do  I  remember  the 
spot ;  for  I  have  often  looked  upon  it  with  pensive 
emotions.  It  is  a  hillock,  formerly  shaded  by  a  clump 
of  trees,  near  a  fine  spring,  on  what  our  family  used 
to  calHhc  "Long  Run  Farm,"  from  a  small  stream  of 
that  name  which  passes  through  it,  two  or  three  miles 
west  of  Long  Run  meeting-house,  and  the  like  dis- 
tance south  of  the  turnpike  road,  and  about  half-way 
between  Pittsburgh  and  Greensburg.  The  place  of 
my  father's  sepulchre  is  thus  minutely  designated,  that 
if  any  of  the  relatives  or  descendants,  in  time  to 
come,  should  wish  to  see  it,  they  may  know  where  it 
is  to  be  found. 

Upon  the  disastrous  death  of  my  father,  the  family 
broke  up  housekeeping,  and  the  children  were  located 
among  their  friends.  My  mother's  health,  under  the 
pressure  of  care  and  sorrow,  declined  rapidly.  She 
survived  my  father,  I  think,  but  about  three  years. 
Iler  remains  lie  interred  near  the  Lebanon  Church,  a 
few  miles  from  the  old  homestead.  I  was  now,  at 
about  four  years  of  age,  placed  in  the  family  of  an 
uncle,  Robert  Snodgrass,  three  miles  south  of  Pitts- 
burgh, where  I  passed  six  years  of  my  boyhood,  in  a 
manner  by  no  means   favourable  to  intellectual  or 


REV. 

moral  improvement,  doing  light  work  on  the  farm, 
and  attending  a  common  country  school,  at  the  dis- 
tance of  two  or  three  miles.  I  used  to  be  terribly 
afraid  of  wolves,  bears,  and  panthers,  in  passing  to 
and  from  school,  there  being  great  numbers  of  those 
ferocious  animals  prowling  about  the  rugged  hills  and 
dense  forests  in  that  part  of  the  country.  Deer,  wild 
turkeys,  pheasants,  quails,  and  various  other  species 
of  game,  were  also  very  abundant,  and  constituted  an 
important  item  in  the  provisions  of  most  tables. 

My  uncle  lived  remote  from  a  place  of  public  wor- 
ship, Pittsburgh  being  the  nearest  place  where  the 
gospel  was  preached  statedly ;  but  the  river  being  in 
the  way,  the  family  scarcely  ever  went  thither  to 
attend  worship.  I  remember  my  uncle  and  aunt  went 
occasionally  on  horseback  to  a  church,  distant  some 
four  or  five  miles ;  but  I  have  no  recollection  of  having 
attended  public  worship  while  I  was  a  member  of  the 
family,  excepting  now  and  then  in  the  summer  season, 
w^hen  there  happened  to  be  preaching  at  a  farm-house, 
or  in  a  neighbouring  wood.  Nor  was  there  any  regu- 
lar attention  to  family  religion ;  religious  books  were 
scarce,  and  there  were  no  Sabbath-schools;  so  that, 
at  ten  years  old,  I  was  almost  as  ignorant  of  the  doc- 
trines of  the  Gospel,  and  of  the  duties  which  I  owed 
to  my  Creator  and  Redeemer,  as  any  tawny  child  of 
the  forest. 

At  the  age  of  ten  or  eleven,  with  consent  of  the 

parties  concerned,  I  left  my  uncle,  and  went  to  my 

oldest  sister's,  Mrs.  Sampson,  in  the  Forks  of  Yough ; 

but  no  one  having   authoritative   control   of  me,  I 

1* 


6  AUTOBIOGRAPHY   OF  THE 

became  a  wandering,  wayward,  homeless  orphan  boj; 
and  but  for  the  unseen  and  unheeded  guardianship  of 
Divine  Providence,  I  must  have  gone  speedily  to  ruin. 
I  lived  now  with  one  sister,  and  then  with  another ; 
and,  for  a  year  or  two,  with  my  brother,  who  then 
owned  and  occupied  the  place  where  my  father's 
bones  rest.  At  length,  having  attended  school  so 
much  as  to  be  able  to  read,  write,  and  use  figures  a 
little,  I  became  a  clerk  in  the  store  of  John  Dayly,  a 
near  neighbour  of  one  of  my  sisters,  and  who  proved 
a  friend  to  me,  as  he  was  an  example  of  industry  and 
probity,  and  gave  me  some  knowledge  of  the  mercan- 
tile business,  on  a  small  scale.  With  this  worthy  man 
I  remained  but  a  short  time,  when,  having  reverted  to 
my  idle  and  migratory  way  of  life,'^  I  received,  by 
favour  of  Providence,  an  offer  of  a  clerkship  in  the 
store  of  David  White,^  a  respectable  young  man,  who 
had  recently  commenced  business  in  Canonsburgh, 
Pennsylvania.  This  offer  I  promptly  accepted,  and 
its  acceptance  took  me  away  from  my  near  kindred, 
from  whom  I  have  been  separated  ever  since,  except 
occasional  visits. 

My  father's  earthly  estate  fell  into  careless  hands, 
and  was  badly  managed,  so  that  it  never  amounted  to 
much.  We  were  all  obliged,  therefore,  to  be  indus- 
trious, and  practise  economy.  Let  my  children  note 
this,  and  avoid  indulging  a  discontented  and  murmur- 
ing spirit,  if  Providence  shall  see  fit  to  keep  them  in 
straitened  circumstances.  Let  them  not  make  haste 
to  DC  rich,  but  let  them  be  industrious  and  honest, 
keeping  their  expenditures  within  their  means;  and 


REV.   WILLIAM   NEILL,    D.  D.  7 

may  the  lively  oracle  impress  their  hearts — "  Godli- 
ness, with  contentment,  is  great  gain." 

I  went  to  Canonsburgh,  as  near  as  I  can  recollect, 
about  the  year  1795,   pursuant  to   the    offer  before 
mentioned.     There,  though  it  was  a  religious  atmos- 
phere, and  a  place  of  good  moral  influences,  I  was  at 
first  thrown  into  company  and  a  way  of  life  not  at  all 
favourable  to  my  spiritual  interests.     Mr.  White  was 
a  gay  young  man,  not  remarkably  attentive  to  his 
business,  or  to  the  conduct  of  those  about  him;  in 
consequence  of  which  habits  he  ultimately  failed,  and 
became   poor.     I    was   equally  reckless — a    child  of 
nature,  addicted  to  folly,  and  wholly  destitute  of  the 
wisdom  that  is  from  above.     But  God  soon  laid  his 
hand   heavily,    but,    I   trust,    mercifully    upon    me. 
Attending  a  country  dance,  very  common  in  those 
days,   even   around   Canonsburgh,    after   being  much 
heated  by  the  engagements  of  the  evening,  I  got  wet, 
returning  home  at  the  midnight  hour,  and  took  a  cold, 
which  brought  on  a  fever  that  threatened  my  life. 
This  was  the  severest  and  longest  illness  I  ever  had; 
it  lasted  from  six  to  eight  weeks.     During  a  part  of 
the  time  I  was  deranged  in  mind,  and  unconscious  of 
what  was  passing;  but  when  my  reason  returned,  I 
felt  that  I  was  in  forlorn  and  awful  circumstances; 
away  from  all  my  kindred,  in  a  strange  place,  and  in 
a  small  room,  attended  only  by  a  young  and  inexpe- 
rienced  girl;    wasting  and  sinking  under   a  violent 
fever,    induced   by   my  own    folly;    apprehensive  of 
death,  but  unprepared  to  die;  my  physician  visiting 
me  not  oftener  than  once  a  week,  for   he   lived  at 


8  AUTOBIOGRAPHY   OF   THE 

Washington,  seven  miles  distant,  and  I  knew  not 
whether  there  was  any  one  resident  nearer.  I  watched 
the  setting  sun  through  the  window,  day  after  day, 
and  cried  literally  and  bitterly  unto  the  Lord  for 
help,  promising,  with  many  tears,  that  if  he  would  but 
raise  me  up,  and  give  me  space,  I  would  repent,  and 
live  to  his  glory.  He  heard  my  cries,  and  raised  me 
up.  But,  alas !  for  sick-bed  resolutions !  They  are 
but  the  expressions  of  fear,  and  are  seldom  kept. 
Upon  the  restoration  of  health,  I  recovered  in  some 
degree  my  relish  for  folly  and  sin ;  but  I  was  not  left 
entirely  to  despise  the  chastening  of  the  Lord,  or  to 
forget  how  terrific  death  appeared  to  me,  when  con- 
scious that  I  was  an  impenitent  and  Christless  sinner. 
I  was  more  guarded  and  cautious  than  before,  and 
occasionally  paid  some  attention  to  religious  duties; 
but  it  was  some  eighteen  months  or  two  years  after 
this,  before  I  took  any  decisive  steps  for  the  renun- 
ciation of  my  sinful  ways,  and  the  dedication  of 
myself  to  God. 

The  Rev.  Dr.  McMillan  preached  statedly  two  miles 
from  town,  and  very  frequently  on  the  Sabbath  even- 
ings in  the  old  Academy  in  the  village.  I  began  to 
attend  pretty  constantly  upon  his  ministrations.  He 
was  a  very  faithful  and  alarming  preacher,  and  aimed 
directly  at  the  heart  and  conscience.  Under  his 
thundering  voice  and  sound  doctrine  I  have  often 
been  roused,  terrified,  and  melted  to  tears.  Sometimes 
he  made  me  angry,  and  I  felt  tempted  to  quit  hearing 
him;  but,  upon  the  whole,  I  began  to  find  out,  under 
his  preaching,  that  I  was  a  sinner,  and  that  it  was 


REV.    WILLIAM   NEILL,   D.  D.  9 

indeed  a  fearful  thing  to  be  in  a  state  of  condemna- 
tion with  the  Tvrath  of  God  abiding  on  me.  His  man- 
ner was  rough,  and  rather  repulsive.  I  remember  he 
passed  me  once,  on  his  way  to  church,  when  I  was 
engaged  in  shooting  pigeons,  (it  was  a  fast-day,  if  I 
recollect  rightly,)  and  addressing  me  in  a  stern  man- 
ner, said:  "It  is  an  audacious  and  unseemly  thing 
for  a  sinner  on  the  broad  road  to  hell,  to  be  killinc^ 
innocent  birds  by  the  way."  Harsh  as  the  remark 
was,  it  had  some  effect  in  convicting  me  of  sin  and 
danger. 

When  it  became  known  that  I  was  beginning  to  be 
thoughtful  on  the  subject  of  religion,  the  pious  stu- 
dents of  the  Academy  took  opportunities  of  con- 
versing with  me,  and,  by  degrees,  drew  me  into  their 
society  and  to  their  prayer-meetings.  This  was  of 
great  service  to  me  in  my  ignorance  of  divine  things 
and  under  my  incipient  convictions.  I  now  betook 
myself  to  secret  prayer  and  the  serious  reading  of  the 
Bible,  and  was  punctual  in  my  attendance  on  public 
worship.  I  became,  in  a  word,  deej)ly  concerned 
about  the  salvation  of  my  soul,'  and  soon  made  ar- 
rangements to  quit  the  service  of  Mr.  White  and 
devote  myself  to  study,  with  a  view  to  the  ministry,  if 
I  should  become,  hopefully,  a  subject  of  redeeming 
grace.  This  was  an  important  movement,  and  it  cost 
me  some  anxious  thoughtfulness.  My  patrimony  was 
small,  quite  inadequate,  I  knew,  to  the  expense  of  a 
good  education,  and  I  had  no  wealthy  relatives  to 
look  to  for  aid;  yet,  after  serious  deliberation,  I 
resolved,  with  a  sort  of  vague  trust  in  Divine  Provi- 


10  AUTOBIOGRAPHY  OF   THE 

dence,  to  make  the  attempt,  and  proceed  as  far  as.  I 
could.  Accordingly  I  entered  the  Academy  and 
opened  my  Latin  Grammar,  if  my  memory  serves  me 
"well,  in  the  year  1797.  But  as  yet,  I  had  no  satis- 
factory evidence  of  a  change  of  heart.  My  solicitude 
on  the  subject,  however,  continued,  and,  of  course,  I 
sought  the  society  of  the  pious,  and  threw  myself  in 
the  way  of  good  influences;  "following  on,"  as  it  is 
expressed  in  Scripture,  "  to  know  the  Lord" — seeking 
him  in  the  ways  of  his  appointment  as  opportunities 
off'ered.  I  began  to  relish  religious  services,  and  to 
esteem  the  Sabbath  a  blessing,  and  the  courts  of 
God's  house  amiable.  With  these  feelings  I  often 
walked  eight  or  ten  miles  to  be  present  on  sacramental 
occasions,  in  neighbouring  congregations,  which  were 
generally  very  solemn,  and  in  which  the  exercises 
were  usually  continued  for  several  days  in  succession. 
It  was  on  one  of  those  blissful  occasions  that,  I 
humbly  hope,  I  was  enabled  to  commit  my  soul  to 
Christ,  renouncing  all  confidence  in  the  flesh,  and 
acquiescing  joyfully  in  the  glorious  gospel  plan  of 
salvation  by  free  grace.  I  do  not  attach  undue  im- 
portance, I  trust,  to  time  and  place  in  the  matter  of 
conversion;  but  there  is  a  time^  and  there  is  a  'place, 
when  and  where  the  regenerate  soul  is  born  into  the 
kingdom,  and  there  are  some  cases  so  strongly 
marked  in  relation  to  both,  that  they  can  never  be 
forgotten.  It  is  a  great  change ;  it  is  from  darkness 
to  light,  from  enmity  to  love,  from  a  state  of  death  in 
sin  to  that  of  spiritual  life  and  peace  with  God, 
through  our  Lord  Jesus  Christ.     Such  a  change,  with 


REV.   WILLIAM   NEILL,    D.  D.  11 

some  of  its  attendants  or  associations  of  time,  place, 
and  means,  will  be  very  likely  to  be  had  in  grateful 
remembrance.  But  I  would  be  far  from  making  these 
circumstances,  striking  as  they  are  in  some  instances, 
essential  to  all  cases  of  genuine  conversion.  God  is 
not  confined  to  specific  modes  or  means  in  his  work 
of  mercy;  but  we  may  humbly  tell  what  he  has  done 
for  our  souls,  and  should  remember,  if  we  can,  where, 
and  when,  and  by  what  means  he  rescued  us  from  im- 
pending ruin.  However  different  may  have  been  the 
experience  of  others,  I,  for  one,  cannot  soon  forget 
the  circumstances  in  which  the  Lord  appeared  in  the 
plenitude  of  his  gracious  power  to  my  soul,  and,  as  I 
trust,  changed  my  mournful  state.  It  was  on  a  tran- 
quil summer's  evening,  away  from  human  view,  in  the 
closet  of  a  dense  wood,  at  the  eventide  hour  for  secret 
devotion,  after  attendance  on  the  services  of  the  sanc- 
tuary, and  while  Divine  truth  was  yet  bearing  down 
upon  conscience,  alone  with  God,  I  felt  guilty,  and 
confessed  that 

"If  my  soul  were  sent  to  hell, 
God's  righteous  law  approved  it  well." 

My  heart  was  burdened.  I  was  without  strength,  and 
yet  without  excuse;  means  were  inefiicient,  the  arm  of 
human  power  was  withered,  and  could  not  be  stretched 
forth  without  Divine  aid.  What  could  guilty  help- 
lessness do,  but  cry  for  mercy  ?  There  was  the  throne 
of  grace,  and  thence  there  seemed  to  issue  a  voice 
fraught  with  good  tidings  of  great  joy,  *'  My  grace  is 
sufficient  for  thee;"    "My  strength  is  perfected  in 


12  AUTOBIOGRAPHY   OF   THE 

weakness;"  "Come  unto  me,  all  ye  that  labour  and 
are  heavy  laden,  and  I  will  give  you  rest."  It  is 
enough.  The  word  is  with  power  and  in  demonstra- 
tion of  the  Spirit.  The  deaf  ear  is  unstopped,  the 
dark  mind  enlightened,  the  will  subdued,  the  heart 
softened,  and  the  whole  soul  sweetly  won  over  to  God, 
on  his  own  terms,  and  "Christ  is  all,  and  in  all."  Can 
all  this  be  a  delusion?  I  think  not.  The  individual 
may  be  deceived,  for  "the  heart  is  deceitful  above  all 
things,  and  desperately  wicked."  We  should  look 
well  to  our  experience,  testing  it  by  the  word  of 
truth,  which  liveth  and  abideth  for  ever.  Nor  is  re- 
generation to  be  regarded  as  releasing  us  from  the 
obligation  of  "giving  all  diligence  to  make  our  calling 
and  election  sure."  It  is  but  the  commencement  of 
the  Christian  warfare.  We  are  to  watch  and  pray, 
and  labour  in  our  Lord's  vineyard,  pressing  onward 
toward  the  mark,  for  the  prize  of  our  high  calling 
of  God  in  Christ  Jesus.  The  conscious  debtor  to  free 
grace,  will,  as  opportunity  serves,  keep  the  Redeem- 
er's commandments. 

Thus  it  was,  in  some  humble  degree,  with  the  sub- 
ject of  this  narrative.  Though  his  feelings  have  been 
variable,  and  his  failings  great,  he  has  never  entirely 
relinquished  his  hope  in  God.  I  am  what  I  am,  in 
regard  to  Christian  attainments,  and  official  faithful- 
ness. My  sole  dependence  for  usefulness,  acceptance, 
and  heaven,  is  the  mercy  of  God,  through  the  merits 
and  mediation  of  Christ;  and  I  humbly  hope,  that  He 
who  has  called  me  by  his  grace,  will  keep  me  by  his 
power,  through  faith  unto  salvation. 


REV.    WILLIAM    NEILL,    D.  D.  13 

Reader,  I  ask  you  very  seriously,  not  whether  your 
experience  tallies  with  that  just  narrated,  but  whether 
you  have  indeed  experienced  "the  renewing  of  the 
Holy  Ghost,  and  the  washing  of  regeneration."  And 
you  should  not  rest  easy  till  you  can  answer  the 
question  in  the  affirmative;  for  you  know  who  has 
said,  "Except  a  man  be  born  of  water  and  of  the 
Spirit,  he  cannot  enter  into  the  kingdom  of  God." 

I  was  admitted  to  the  communion  of  the  Presbyte- 
rian church  in  immediate  connection  with  the  church 
of  Chartiers,  Washington  county,  then  under  the  pas- 
toral care  of  the  Rev.  Dr.  John  McMillan.  And  now 
I  pursued  my  studies  with  more  diligence,  and,  as  I 
trust,  from  better  motives  than  before.  I  was  a 
member  of  the  Academy  about  two  years  and  a  half. 
My  time  was  spent  very  agreeably,  and  not  altogether 
miprofitably.  The  society  of  the  pious  students  was 
delightful;  and  there  were  families  whose  dwellings 
were  Bethels,  where  we  often  met  for  prayer,  and 
praise,  and  religious  conference.  There  was  as  much 
of  the  primitive  spirit  of  Christianity  among  us  as  I 
have  ever  witnessed  since.  Upon  the  occurrence  of 
slight  alienations  between  the  brethren,  we  wxre  in 
the  habit  of  making  mutual  concessions,  and  going, 
together  with  our  difficulties,  to  the  throne  of  grace. 
We  "kept  the  unity  of  the  Spirit  in  the  bond  of 
peace."  It  was  quite  a  common  practice  with  us,  in 
taking  our  morning  and  evening  walks,  to  go  two  and 
two  together,  to  some  sequestered  spot,  and  there  to 
unite  in  prayer.  These  were  refreshing  exercises, 
2 


14  AUTOBIOGRAPHY  OF   THE 

and   exceedingly  favourable    to   our    proficiency  in 
study,  and  growth  in  grace. 

In  the  autumn  of  1800,  I  took  leave  of  Canonsburg, 
for  the  College  of  New  Jersey,  at  Princeton,  in  com- 
pany with  my  friend  and  fellow-student,  John  Boggs. 
We  equipped  for  the  journey  on  horseback,  intending 
to  sell  the  nags  on  our  arrival,  which  we  did.  A  little 
incident  which  occurred  on  the  way  may  be  mentioned 
as  illustrating  the  happy  influence  of  the  habit  of 
acknowledging  God  in  all  events.  We  were  to  call 
on  Boggs's  father,  who  resided  some  distance  off  the 
direct  route,  in  the  edge  of  Virginia,  not  far  from 
Martinsburg.  Crossing  the  Potomac  river,  a  little 
before  sunset,  and  finding,  on  inquiry,  that  the  dis- 
tance was  greater  than  we  expected,  we  became  appre- 
hensive that  we  should  not  be  able  to  reach  Mr. 
Boggs's  that  night ;  and,  although  our  pathway  was  a 
blind  one,  we  determined  to  proceed  as  far  as  possible. 
Night  fell  upon  us ;  our  dim  path  utterly  failed,  and 
we  found  ourselves  in  a  dense  forest,  in  profound 
darkness.  What  was  to  be  done?  Must  we  stay  in 
the  bush  over  night?  No;  our  horses  would  suffer 
or  be  lost,  and  we  were  not  accustomed  to  such  expo- 
sure. We  resolved,  therefore,  (call  it  fanaticism,  or 
what  you  will,)  to  look  to  God,  and  do  what  we  could 
to  get  forward.  Drawing  our  horses'  heads  close  toge- 
ther, we  united  in  prayer  for  Divine  guidance  and 
protection.  Our  minds  became  composed;  we  took 
courage,  and  pressed  onward  through  a  pathless  wild- 
erness, leaving  our  animals  to  pick  their  own  way; 
for  it  was  impossible  for  us,  in  such  circumstances,  to 


REV.   WILLIAM  NEILL,   D.  D.  15 

judge  of  the  points  of  the  compass.  We  had  not  pro- 
ceeded far,  when  the  barking  of  a  dog  gave  signs  that 
we  were  approaching  a  human  habitation.  It  was  a 
gladsome  sound,  and  w^e  said,  "The  Lord  hath  heard 
the  voice  of  our  supplication."  Whether  it  was  so  in 
fact,  or  not,  it  was  pleasant  and  proper  for  us  to 
ascribe  our  deliverance  to  Him  whose  tender  mercies 
are  over  all  his  creatures,  and  whose  ear  is  ever  open 
to  our  cries.  Upon  reaching  the  spot,  we  found  there 
was  no  room  for  us;  but  receiving  directions  to  a 
place  called  Bath,  I  think,  some  miles  ahead,  we 
pressed  forward,  and  found  quarters  for  the  remainder 
of  the  night.  Our  accommodations  were  rough,  but 
we  were  thankful  for  them ;  and  at  an  early  hour  the 
next  day,  we  arrived  at  the  dwelling  of  my  compan- 
ion's father,  where  we  were  received  and  entertained 
for  several  days,  with  every  mark  of  cordiality  and 
kindness. 

Resuming  our  journey  college-ward,  we  arrived  at 
Princeton  just  at  the  opening  of  the  winter  session. 
It  was  a  time  of  bustle;  and  the  scene  was  new,  and 
rather  appalling  to  us  green  boys,  from  beyond  the 
mountains.  However,  we  endeavoured  to  mind  our 
own  business — appeared  before  that  formidable  body, 
"the  Faculty;"  delivered  our  letters;  and  were 
examined,  and  admitted — Boggs,  as  he  was  ahead 
of  me  in  preparatory  studies,  to  the  Junior  class; 
and  I  into  the  Sophomore,  for  which  I  was  hardly 
prepared.  My  age  and  apparent  sedateness,  I  be- 
lieve, turned  the  scale  in  my  favour  with  the  good 
President    and   Professors.      The   Rev.  Dr.   Samuel 


16  AUTOBIOGRAPHY   OF   THE 

S.  Smith  was  then  President.  I  think  there  were 
but  two  Professors — Dr.  John  Maclean,  (father  of 
the  present  Vice-President,)  Professor  of  Mathe- 
matics, Chemistry,  &c.,  and  the  venerable  William 
Thomson,  Professor  of  Languages — with  two  Tutors, 
viz.  Benjamin  B.  Hopkins  and  Cyrus  Riggs. 

Boggs  and  I  were  assigned  a  room  together  in  Col- 
lege, and  we  were  mutually  helpful  to  each  other  in 
our  studies,  and  in  our  endeavours  to  maintain  a 
Christian  spirit  and  deportment.  But  our  principles 
and  the  strength  of  our  attachment  to  Christ  were  put 
pretty  severely  to  the  test.  Many  of  the  students 
were  dissipated  and  shockingly  profane,  and  there 
were  very  few  professors  of  religion  then  in  the  Insti- 
tution. We  kept  up  weekly  prayer-meetings,  how- 
ever, and  had  the  usual  privileges  of  public  worship 
on  the  Sabbath;  but  we  had  to  bear  a  heavy  cross,  and 
watch  unto  prayer  assiduously  against  conformity  to 
the  world.  College  is  a  fiery  furnace  to  piety,  and 
where  there  is  not  a  predominance  of  Christian  influ- 
ence, a  place  of  imminent  peril  to  the  morals  and  souls 
of  reckless  and  inexperienced  youth. 

My  own  means  of  support  being  inadequate,  I,  like 
many  others,  was  admitted,  through  the  recommenda- 
tion of  friends,  to  a  participation  in  the  interest  of 
the  "Leslie  Fund"  of  the  College,  (a  noble  endow- 
ment established  by  a  benevolent  gentleman  of  that 
name,)  without  which  I  could  not  have  met  the  ex- 
penses of  my  collegiate  course.  To  that  fund  I  am 
indebted  to  this  day;  I  acknowledge  the  obligation, 
and  it  would  give  me  pleasure  to  pay  back  all  that  I 


REV. 


D.  D.  17 


drew  from  it,  if  I  felt  able.  Hitherto  it  has  not  seemed 
convenient  to  do  so;  and  whether,  with  my  large 
family,  and  the  poor  flock  which  I  am  now  serving, 
very  much  at  my  own  charges,  I  shall  ever  feel  able 
to  discharge  the  obligation,  is  extremely  doubtful.  If 
any  of  my  children  should  find  themselves,  by  favour 
of  Providence,  in  easy  circumstances,  after  I  am  gone, 
I  should  wish  them  to  refund  the  principal  at  least,  so 
that  the  benefits  of  the  endowment  may  be  extended 
to  as  many,  and  be  continued  as  long  as  possible. 
Such  charities,  wisely  administered,  are  blessings  to 
the  world,  and  may  be  reckoned  among  the  pleasant 
fruits  of  civilization  and  Christianity,  especially  of 
the  latter. 

My  first  winter  in  college  was  not  pleasant  on 
several  accounts.  I  had  entered  a  class  for  which  I 
was  not  well  prepared,  and,  of  course,  had  to  study 
more  closely  than  was  either  agreeable  or  safe  in 
regard  to  health  and  good  spirits.  However,  by  dint 
of  application,  sitting  up  late,  and  rising  early,  and 
denying  myself  more  than  was  meet  of  out-door  exer- 
cise, I  succeeded  in  making  up  my  deficiencies,  and 
obtained  a  pretty  erect  standing  in  my  class,  which  I 
kept  to  the  end  of  my  course.  But  that  which  an- 
noyed me  most  was  the  riotous  conduct  and  gross 
intemperate  habits  of  a  large  proportion  of  the  stu- 
dents. Not  only  were  the  ordinary  mischievous  tricks 
of  idle,  unprincipled  boys,  practised  nightly,  but  there 
were  plots  and  insurrectionary  movements  at  which  the 
orderly  and  conscientious  were  obliged,  by  an  over- 


18  AUTOBIOGRAPHY   OF   THE 

whelming  and  menacing  majority,  to  connive,  and 
sometimes,  seemingly,  to  approve  of.  I  was  once  so 
far  involved  as  to  be  present,  thougli  silent  and  inac- 
tive, at  a  disorderly  meeting.  I  have  always  re- 
proached myself  for  it  since;  I  ought  to  have  resisted 
and  protested  against  sin,  had  it  even 'been  unto 
blood.  This  is  one  of  the  grievous  evils  incident  to  a 
public  education,  where  a  large  number  of  young  men 
are  housed  together,  and  the  major  part  are  of  profli- 
gate manners.  The  well-disposed,  especially  if  they  be 
timid,  are  sometimes  oppressed  and  actually  coerced 
into  sin,  in  violation  of  their  consciences.  Our  disor- 
ders came  to  a  crisis,  or  rather  resulted  in  a  fearful 
catastrophe,  early  in  the  spring,  (March,  1802,)  viz. 
the  destruction  of  the  College  edifice,  except  the  thick 
stone  walls,  by  fire,  together  with  a  valuable  library, 
the  gatherings  of  many  years.  It  was  a  tremendous 
confiagration ;  the  fire  was  applied  in  the  belfry,  by 
the  servant,  no  doubt,  who  rang  the  bell  for  dinner, 
at  the  instigation  of  a  club  of  abandoned  youth.  The 
supposed  ringleader  in  this  foul  affair  was  from  the 
State  of  New  York ;  he  left  the  place  soon  after  the 
deed  was  perpetrated,  lived  several  years  encompassed 
by  clouds  of  suspicion,  and  died  a  worthless  man.  By 
the  munificence  of  its  friends  the  College  was  soon 
repaired,  and  we  had  better  order.  I  became  more 
reconciled  to  college  life,  as  I  got  used  to  the  course 
of  study,  and  proved  the  truth  of  the  maxim,  ''Labor 
vincit  omnia,''  Finding  myself  able  by  diligence  to 
redeem  time  from  class  studies,  I  added  considerably 
to  my  small  means  of  support  by  giving  private  in- 


KEV.    WILLIAM   NEILL,    D.  D.  19 

structlon  to  such  students  as  had  certain  ^udies  to 
make  up  in  order  to  gain  a  full  standing  in  their 
classes.  There  are  many  ways  in  which  an  indigent 
youth  may  help  himself  in  getting  an  education,  if  he 
be  diligent  and  moderate  in  his  expenditures.  Dur- 
ing my  senior  year  my  private  tuition  fees  amounted 
to  more  than  a  hundred  dollars. 

Having  completed  the  ordinary  course  of  college 
studies,  I  was  graduated  in  September,  1803,  and  im- 
mediately chosen  a  tutor,  which  office  I  accepted  and 
held  for  two  years.  And  now  the  question  of  a  pro- 
fession for  life  came  up,  and  was  to  be  settled.  From 
the  time  when  I  thought  I  first  tasted  that  the  Lord 
is  gracious,  I  had  kept  the  gospel  ministry  in  view  as 
the  work  to  which  I  felt  most  inclined,  and  in  which 
I  supposed  I  could  best  glorify  God  and  promote  the 
good  of  mankind.  As  Providence  had  throvfn  no  ob- 
stacle in  my  way,  and  as  my  preference  for  that  sacred 
office  was  clear  and  decided,  I  determined  upon  it, 
and  set  myself  to  seek  it  by  an  appropriate  course  of 
study,  trusting  that  as  I  had  found  grace  to  believe 
the  gospel  for  myself,  so  I  should  obtain  mercy  to  be 
faithful  in  proclaiming  it  to  my  fellow-sinners. 

The  Rev.  Dr.  Henry  Kollock  was  then  pastor  of 
the  Presbyterian  church  in  Princeton,  and  volunteer- 
ed his  services,  as  a  teacher  of  theology,  to  as  many 
as  chose  to  attend  on  his  instructions.  Of  this  privi- 
lege I  availed  myself,  so  far  as  was  consistent  with 
my  duties  as  tutor.  The  office  of  a  tutor  was,  at  that 
time,  very  laborious,  so  that  with  official  duties  and 
theological   pursuits,   I    was   fully  occupied;    hands, 


20  AUTOBIOGRAPHY   OF   THE 

head,  and  heart.  My  health  would  have  failed  under 
the  pressure,  but  for  the  care  that  I  took  to  pass  all 
the  brief  intervals  of  study  in  healthful  exercise  out 
of  doors,  and  in  social  visits.  With  my  colleagues 
in  the  tutorship  and  fellow-students,  John  Johnson, 
Andrew  Thompson,  Alfred  Ely,  John  M.  Bradford, 
and  Selah  Woodhull,  I  took  sweet  counsel.  We  kept 
mutual  watch  of  each  other,  and  dwelt  together  in 
delightful  unity.  Walking  was  our  chief  exercise, 
and  it  is  upon  the  whole,  the  safest  and  best  that 
students  can  take.  Campus  amusements  are  gene- 
rally pursued  with  too  much  violence  and  rivalry,  to 
be  useful  either  to  body  or  mind.  There  were  a  few 
families  of  my  acquaintance  about  Princeton  that  I 
visited  frequently,  and  with  great  pleasure  and  profit, 
particularly  Colonel  Beatty's,  and  the  Yan  Dykes, 
John  and  Matthew.  In  these  hospitable  mansions  I 
spent  many  an  agreeable  Saturday  afternoon,  and 
always  returned  from  such  friendly  visits,  to  sober 
and  responsible  labours  with  renewed  vigour. 

At  the  end  of  two  years,  I  resigned  the  tutor's 
office,  having  resided  in  the  College  in  all,  five  years, 
three  as  an  undergraduate,  and  two  as  a  tutor.  This 
was  an  interesting  portion  of  my  life.  Truly,  Nassau 
Hall  is  my  Ahna  Mater,  I  am  a  member  of  the 
"Whig  Society,"  and  Whig  Hall  is,  to  this  day,  one 
of  the  most  endeared  and  cherished  spots  in  my 
remembrance,  about  that  venerable  seat  of  learning. 
Her  present  prosperous  condition  is,  to  me,  as  to  all 
her  faithful  sons,  a  source  of  high  gratification.  She 
owes  her  good  repute,  and  wide  sphere  of  honourable 


D.  D.  21 

usefulness,  chiefly  to  the  Christian  influence  that  has, 
from  the  days  of  our  fathers,  clustered  about  her; 
and  particularly,  to  the  deep  interest  taken  in  her 
welfare  by  Christians  of  the  Presbyterian  Church. 
She  is,  at  present,  ojQficered  by  good  men,  capable, 
faithful,  and  true;  may  their  successors,  to  the  latest 
generation,  be  men  like-minded! 

In  the  autumn  of  1805,  the  2d  or  3d  of  October, 
having  passed  the  usual  trial,  for  the  purpose,  I  was 
licensed  to  preach  the  gospel,  by  the  Presbytery  of 
New  Brunswick.  My  text  was,  "  God  forbid  that  I 
should  glory,  save  in  the  cross  of  our  Lord  Jesus 
Christ,  by  whom  the  world  is  crucified  unto  me,  and 
I  unto  the  world."  Thirty -one  years  ago  last  fall! 
Alas,  how  little  I  have  done  for  the  glory  of  my  dear 
and  adorable  Master  since  then !  Had  I  my  ministe- 
rial life  to  live  over  again,  would  I  not  spend  it  to 
better  purpose?  Perhaps  not;  but  I  think  I  would 
endeavour  to  live  nearer  to,  and  depend  more  entirely 
upon,  the  Divine  source  of  all  evangelical  efficiency. 
But  the  thirty-one  years  of  opportunity  are  gone, 
and  registered  in  God's  book  of  remembrance,  where 
they  will  be  found,  in  evidence  for  or  against  me, 
when  called  to  give  an  account  of  my  stewardship. 
0 !  when  I  go  up  to  the  final  judgment,  may  I  obtain 
mercy  of  the  Lord,  and  be  found  to  have  been  made 
accepted  in  the  Beloved  ! 

On  the  fifth  day  of  October,  1805,  I  was  married 
to  Elizabeth,  second  daughter  of  Matthew  Van  Dyke, 
near  Princeton,  New  Jersey.  Having  some  weeks 
previous  to  my  licensure  received  an  invitation  to 


22  AUTOBIOGRAPHY  OF  THE 

Cooperstown,  New  York,  to  preach  in  the  place  then 
recently  resigned  by  the  Rev.  Isaac  Lewis,  we  set  off 
immediately  for  Whitesboro',  where  my  wife's  sister, 
Mrs.  Carnahan,  resided,  and  whose  husband,  the  Rev. 
James  Carnahan,  now  Dr.  Carnahan,  and  President 
of  Princeton  College,  was  pastor  of  the  united  Pres- 
byterian churches  of  Utica  and  Whitesboro'.  Leav- 
ing Mrs.  Neill  at  her  sister's,  I  repaired  to  Coopers- 
town,  the  first  scene  of  my  labours  in  word  and  doc- 
trine. In  the  course  of  the  next  summer,  I  received 
a  call  from  the  congregation,  which,  being  accepted, 
I  was  ordained  to  the  work  of  the  sacred  ministry, 
and  installed  pastor  of  the  church  in  that  place,  by 
the  Presbytery  of  Oneida,  November,  1806.  This 
was  to  me  a  new  and  solemn  undertaking;  the  exer- 
cises on  the  occasion  were  deeply  affecting  to  my 
mind ;  I  felt  that  I  was  accepting  a  charge  for  which 
I  was  in  myself  quite  incompetent;  but  having 
learned,  in  some  measure,  where  my  life-springs  lay, 
I  accepted  the  charge,  not  without  fear  and  trembling, 
but  with  hope,  saying,  "our  sufficiency  is  of  God." 

The  field  to  be  cultivated  here  was  large,  and  gave 
promise  of  much  fruit ;  but  great  labour,  it  was  mani- 
fest, must  be  expended  on  it.  The  church  had  been 
but  recently  formed,  and  it  was  the  only  church  of 
any  denomination  within  several  miles  around;  the 
people  were  a  good  deal  scattered,  and  there  was  a 
demand  for  much  visitation  and  frequent  preaching 
in  the  neighbourhood;  and  to  one  who  was  but  slen- 
derly furnished  for  the  work,  it  was  no  slight  service 
to  prepare  and  deliver  two,  and  often  three  sermons 


REV.    WILLIAM   NEILL,    D.  D.  2S 

on  the  Sabbath,  and  lecture  once  or  more  every  week 
in  some  of  the  surrounding  settlements,  besides  at- 
tending funerals,  and  performing  other  pastoral  duties, 
in  a  widely  extended  congregation.  But  by  giving 
myself  unreservedly  and  exclusively  to  the  duties  of 
the  holy  vocation,  with  the  counsel  and  assistance  of 
a  pious  and  excellent  session,  the  gospel  had  free 
course,  and  there  was  a  gradual,  quiet,  and  encourag- 
ing ingathering  of  souls  to  the  visible  kingdom,  and, 
as  we  hoped,  to  the  fold  of  the  Chief  Shepherd. 
Hitherto  the  people  had  not  enjoyed  the  convenience 
of  a  suitable  place  for  public  worship,  but  held  their 
meetings  on  the  Sabbath  in  an  Academy,  which  soon 
became  too  contracted  for  their  accommodation. 
Within  eighteen  months  or  two  years  after  my  com- 
ing among  them,  they  erected  and  completed,  in  a 
neat  style,  a  church  edifice  which  would  accommodate 
eight  or  nine  hundred  persons.  I  purchased  a  com- 
fortable dwelling  for  a  small  price,  and  we  lived  hap- 
pily, and  had  all  the  necessaries,  and  some  of  the 
conveniences  of  life,  on  a  salary  of  six  hundred  dol- 
lars a  year. 

In  Cooperstown  my  two  first  children  were  born, 
viz.,  William  Van  Dyke  and  Elizabeth.  The  place 
was,  in  many  respects,  a  very  desirable  residence. 
The  cheapness  of  living,  the  good  taste,  social  disposi- 
tion, industrious  and  correct  habits  of  the  inhabitants 
were  strong  recommendations.  The  village  is  beauti- 
fully located  at  the  outlet  of  Lake  Otsego,  the  source 
of  one  of  the  main  branches  of  the  Susquehanna,  the 
noblest  river  of  Pennsylvania.     The   town  was  pro- 


24  AUTOBIOGRAPHY   OF   THE 

jected  bj  Judge  Cooper,  the  then  owner  of  the  soil, 
and  the  father  of  Cooper  the  >well-known  American 
novelist.  This  said  novelist  was,  for  a  time,  a  private 
pupil  of  mine.  lie  was  rather  wayward,  cordially 
disliked  hard  study,  especially  of  the  abstract  sciences ; 
was  extravagantly  fond  of  reading  novels  and  amus- 
ing tales.  He  became  a  fine  writer — describes  admi- 
rably— is  quite  at  home  in  rural  scenes  and  the  inci- 
dents of  a  seafaring  life.  In  Cooperstown  and  the 
romantic  region  around  it,  he  laid  the  scene  of  his 
best  novel,  "The  Pioneers."  His  Judge  Temple  in 
this  work  personates  his  father.  The  Judge  pos- 
sessed some  charming  traits  of  character;  he  was  of 
simple,  easy  manners,  very  social,  friendly,  and  hos- 
pitable. I  shared  largely  in  his  kindness  and  hospi- 
tality while  in  his  neighbourhood.  His  princely 
mansion  stood  at  the  head  of  a  long,  wide  avenue, 
facing  the  lake,  in  the  midst  of  ornamental  and  fruit 
trees.  It  is  now,  I  think,  torn  away,  and  replaced 
by  a  more  splendid  dwelling,  occupied,  if  I  am  rightly 
informed  by  his  son,  James  Fennimore,  the  only  sur- 
viving son.  His  daughter,  Mrs.  Pomeroy,  and  her 
excellent  husband,  are  among  my  most  esteemed 
friends.  Otsego  lake  is  a  beautiful  sheet  of  water, 
nine  miles  long  from  north  to  south,  and  averaging  a 
mile  in  width,  bounded  by  lofty  and  rugged  hills  on 
the  east  and  west.  It  contains  fine  white  perch  of  a 
large  size,  and  what  the  people  there  call  lake-fish, 
still  larger;  but  they  keep  in  deep  water,  and  are 
difiicult  to  catch.  The  valley  below,  and  most  of  the 
land  on  the  small  water  courses,  is  very  fertile,  and 


REV.   WILLIAM   NEILL,    D.  D.  25 

some  of  it  highly  cultivated.  Upon  the  whole, 
Cooperstown  is  a  delightful  place,  much  improved 
since  my  time  there.  I  left  it  with  regret,  and 
scarcely  more  than  half  my  own  consent. 

In  the  summer  of  1809,  I  received  a  call  from  the 
First  Presbyterian  Church  in  the  city  of  Albany,  to 
succeed  the  Rev.  Dr.  John  B.  Romeyn  as  their  pastor. 
This  brought  before  me  a  question  of  serious  import. 
The  call  appeared  to  be  unanimous.  The  meeting  at 
which  it  was  prepared  had  been  moderated  by  the 
Rev.  Dr.  Nott,  their  former  minister,  who  accompa- 
nied it  with  a  letter  expressive  of  his  opinion  and 
wish  that  it  should  be  accepted.  I  held  it  under 
advisement  for  some  weeks,  looking  upon  the  people 
of  my  charge,  every  time  I  met  them,  with  tender 
emotions,  and  sometimes  with  a  tearful  eye.  At 
length  I  resolved  to  accept,  with  permission,  and 
accordingly  resigned  my  charge,  under  the  sanction 
of  the  Presbytery,  and  removed  to  Albany  in  Sep- 
tember, 1809.  In  taking  this  step,  I  yielded  to  con- 
siderations which,  I  fear,  have,  in  many  instances, 
too  much  influence  on  such  occasions,  such  as  a  more 
ample  support,  a  wider  field  of  usefulness,  &c.  It  may 
be,  pride  and  ambition  had  something  to  do  in  the 
change.  Had  I  remained  in  Cooperstown  content- 
edly, and  been  faithful,  bread  would  have  been  given, 
and  water  made  sure  to  me  and  my  household,  and  I 
should  probably  have  been  as  useful  and  happy  as  I 
have  been,  with  all  the  movements  I  have  made.  My 
first  pastoral  charge  had  engaged  my  first  pastoral 
affections,  and  had  given  me  strong  proof  of  their 
3 


26  AUTOBIOGRAPHY   OF  THE 

confidence  and  kind  regards ;  and  the  parting  scene 
was  really  a  painful  one.  I  preached  them  a  farewell 
sermon  from  the  text,  2  Cor.  xiii.  11:  "Finally, 
brethren,  farewell;  be  perfect,  be  of  good  comfort, 
be  of  one  mind,  live  in  peace;  and  the  God  of  love 
and  peace  will  be  with  you."  The  house  was  a 
Boelmn,  and  no  one  wept  more  bitterly  than  did  the 
preacher. 

Never  shall  I  forget  the  feelings  that  struggled  in 
my  breast,  as  we  ascended  the  long  hill,  from  the 
bank  of  the  incipient  Susquehanna,  while  the  smooth 
lake  and  tranquil  village  faded  and  diminished  away 
from  our  lingering,  retrospective  view.  Why,  said  I 
to  myself,  sunder  such  endeared  and  sacred  ties  ?  But 
the  relation  is  dissolved,  and  we  must  go  forward  and 
abide  the  consequences.  That  which  is  done,  cannot 
be  undone.  Man  deviseth  his  way,  but  the  Lord 
directeth  his  steps,  and  often,  overrules  our  wrong- 
doings for  good.  But  if  we  do  wrong,  we  shall  suffer 
for  it.  "See  that  ye  walk  circumspectly;  not  as 
fools,  but  as  wise,  redeeming  the  time."  "Be  ye, 
therefore,  not  unwise,  but  understanding  what  the 
will  of  the  Lord  is." 

We  had  been  settled  in  Albany  but  a  few  weeks, 
when  God  laid  his  afflictive  hand  heavily  upon  us,  in 
mercy;  and,  as  I  trust,  for  the  purpose  of  fatlierly 
chastisement.  Mrs.  Neill  was  taken  ill,  and  after  a 
short  but  severe  and  unyielding  sickness,  died,  Novem- 
ber 12,  1809,  and  left  me  in  charge  of  two  infants, 
the  youngest  but  five  months  old.  This  seemed  at 
the  time  grievous;  but  grace  accompanied  the  rod. 


REV.   WILILAM   NEILL,    D.  D.  27 

and  made  the  stroke  comparatively  easy  and  sup- 
portable. "  I  know,  0  Lord,  that  in  faithfulness 
thou  hast  afflicted  me."  The  funeral  was  all  arranged 
and  the  expenses  of  it  borne  by  the  congregation. 
The  mortal  remains  were  laid  to  rest  in  the  burying- 
ground  belonging  to  the  church,  where  they  are 
covered  by  a  tomb,  bearing  an  inscription  taken  from 
Watts,  with  dates  and  a  brief  memorial.  She  was 
amiable  and  exemplary  in  all  the  relations  of  life; 
gave  evidence,  while  living,  of  faith  in  Christ,  and 
died  peacefully,  and  in  hope  of  a  glorious  resurrection 
unto  everlasting  life  and  blessedness,  through  the 
merits  of  the  redeeming  Saviour. 

I  was  very  fortunate  in  procuring  Mabel  Abbey, 
then  resident  in  East  Hartford,  Connecticut,  to  keep 
house  for  me,  and  take  care  of  my  children;  which 
duties  she  performed  to  my  entire  satisfaction,  and 
much  to  her  own  credit.  She  is  still  in  my  family; 
and  should  she  survive  me,  I  commend  her  to  the  care 
and  kind  attentions  of  the  widow  or  children  I  may 
leave  behind  me,  to  cherish  and  protect  her  in  sick- 
ness and  old  age,  as  her  circumstances  shall  require. 
She  has  accumulated  a  little  fund,  by  yearly  savings 
from  the  fruits  of  her  industry,  which  makes  her  quite 
easy  and  independent  as  to  the  means  of  support  for 
the  remainder  of  life. 

My  situation  in  Albany  was,  in  most  respects,  a 
pleasant  and  comfortable  one.  The  salary,  at  first 
seventeen  hundred  and  fifty  dollars,  was  subsequently, 
when  the  expense  of  living  was  increased  by  the  war 
with  Great  Britain,  raised  to  two  thousand.    This  was 


28  AUTOBIOGRAPHY   OF   THE 

an  ample  support.  There  were,  moreover,  frequent 
gratuitous  expressions  of  remembrance ;  and  marriage- 
fees  constituted,  by  usage,  an  important  perquisite. 
I  remember  that  on  one  New-year's  occasion,  a  few  of 
my  people  presented  me  with  a  gift  of  seven  hundred 
and  fifty  dollars  in  cash ;  and  this  present  led  me  into 
the  only  speculation  of  any  consequence  that  I  ever 
perpetrated,  and  which  did  fail  most  egregiously.  I 
never  before  had  possession  of  so  much  money  for 
which  I  had  no  immediate  use,  and  wished  to  invest 
this  handsome  gratuity  for  the  benefit  of  my  family 
at  a  future  time.  Money  was  then  flush,  and  real 
estate  rose  suddenly  to  a  factitious  and  enormous 
pitch.  The  provident  council  of  the  city  took  occa- 
sion to  sell  out,  at  auction,  a  great  many  city  lots  on 
the  outskirts  of  the  town,  on  credit,  to  be  paid  for  by 
easy  instalments,  taking  care  to  fix  a  quit-rent  of 
three  dollars  on  each  lot  per  annum,  ad  infinitum  as 
to  time.  This,  with  the  other  usual  taxes,  made  these 
fo-Je-valuable  spots  of  ground,  for  the  most  part  in 
the  bush,  a  mile  or  two  from  the  Hudson  river,  very 
expensive  property.  But  it  was  a  mania;  the  city 
was  going  to  spread  westward  rapidly,  and  purchasers 
were  soon  to  realize  their  own,  with  usury.  By  the 
advice  of  friends,  in  whose  judgment  I  had  full  con- 
fidence, I  ventured,  with  scores  of  others,  and  bought 
seven  lots,  lying  side  by  side,  and  stretching  from 
street  to  street — an  acre  of  ground.  I  cleared  and 
fenced  it,  paid  instalments,  interest,  and  rent,  as  they 
fell  due.  But  the  bubble  soon  burst ;  the  said  lots, 
and  all  such  property,  fell  at  the  close  of  the  war  to 


29 

little  or  no  value.  Upon  calculation,  I  found  my 
seven  hundred  and  fifty  had  cost  me  some  eighteen 
hundred  dollars.  I  offered  to  surrender  them  to  the 
corporation  on  their  own  terms ;  but  no.  At  length, 
sick  of  paying  rent,  I  tried  to  give  them  away;  and 
even  on  these  terms,  years  passed  before  I  could  get 
them  off  my  hands.  It  is  not  long  since  I  succeeded 
in  getting  rid  of  them,  literally  for  nothing ;  having 
paid  dear  indeed  for  wit  enough  to  have  no  more  to 
do  with  hazardous  investments.  It  seems  a  pity  that 
the  generous  New-year's  present  had  not  been  better 
managed.  But  thus  it  was;  and  perhaps  the  disap- 
pointment was  designed  by  Providence  for  good.  Had 
this  my  first  adventure  succeeded,  I  might  have  been 
induced  to  try  others  of  a  similar  character,  to  the 
detriment  of  my  own  spiritual  interests  and  of  the 
success  of  the  ministry. 

As  a  field  for  ministerial  usefulness,  no  place  in  the 
country  seemed  at  that  time  to  possess  more  advan- 
tages than  Albany.  There  was  then  but  the  one 
Presbyterian  church  in  the  city,  and  as  it  was  the 
seat  of  justice  and  legislation  for  the  State,  the  con- 
gregation was  large,  and  in  all  respects  highly  respect- 
able and  interesting.  It  comprised  men  of  the  first 
standing  in  society  for  intelligence  and  piety.  It 
required  constant  vigilance  and  exertion  to  satisfy  the 
just  and  reasonable  demands  of  such  a  charge.  I 
did  what  I  could,  with  Divine  assistance,  and  God 
smiled  upon  the  effort,  so  that  my  labour  was  not 
in  vain  in  the  Lord;  but  I  felt  that  it  was  peculiarly 
3* 


80  AUTOBIOGEAPHY  OF  THE 

trying  to  be  the  successor  of  such  men  as  Nott  and 
Romeyn. 

Soon  after  my  settlement  I  instituted  a  Bible-class, 
one  of  the  first  that  was  formed  in  the  United  States, 
and  before  my  removal  I  had  the  pleasure  to  witness 
the  happiest  fruits  from  this  mode  of  instructing  the 
youth  of  my  charge.  The  members  of  the  Bible-class 
very  generally  became  hopefully  subjects  of  renewing 
grace,  and  connected  themselves  in  communion  with 
the  church.  We  had  accessions  to  the  communion, 
less  or  more,  on  every  sacramental  occasion,  and  fre- 
quent seasons  of  refreshing  from  the  presence  of  the 
Lord,  but  no  strongly  marked  revivals  of  religion  dur- 
ing my  time. 

In  the  rapid  growth  and  prosperity  of  the  city, 
our  congregation  increased,  so  that  our  place  of 
worship  became  too  strait  for  us.  There  was  mani- 
festly a  want  of  more  Presbyterian  room.  This 
being  seen  and  acknowledged  by  all  concerned,  a 
united  effort  was  made,  in  which  a  few  comparatively 
young  and  enterprising  men  took  the  lead,  to  erect 
an  edifice  for  a  second  church.  It  was  accomplished 
in  a  handsome  style,  and  with  great  expedition.  I 
ofificiated  at  the  laying  of  the  corner-stone,  and 
preached  at  the  dedication  of  the  house  to  the  worship 
of  God.  The  Rev.  John  Chester,  then  of  Hudson, 
was  invited  to  take  the  pastoral  charge  of  this  new 
organization.  He  accepted  the  call,  and  was  installed 
pastor  of  the  Second  Presbyterian  Church,  Albany, 
in  the  year  1813,  if  I  mistake  not.  A  portion  of  the 
eldership  and  communic-''T^t«  of  the  first  church  was 


31 

set  off  to  form  the  nucleus  of  the  second ;  and  this  was 
done  with  good  feeling  and  unbroken  harmony.  I 
have  often  looked  back  to  this  enlargement  of  the 
borders  of  our  Zion  with  great  satisfaction.  Chester 
was  a  man  of  a  lovely  spirit.  There  were  no  jealousies 
between  him  and  me,  and  no  unhallowed  strife,  so  far 
as  we  knew,  between  our  respective  charges.  We 
both  grew  and  prospered  in  peace  and  amity,  under 
the  benignant  smile  of  the  Chief  Shepherd.  The  new 
church  drew  into  its  communion  many  persons  that 
had  hitherto  been  unconnected  with  any  denomination, 
and  the  vacated  pews  in  the  first  church  were  soon 
filled  by  new  comers ;  so  that  visible  Presbyterianism 
nearly  doubled  in  strength  during  the  seven  years  of 
my  stay  in  that  city. 

Not  long  after  my  settlement  in  Albany,  the 
*' Board  of  Trustees  of  Union  College"  saw  fit  to  con- 
fer on  me,  partly,  as  I  suppose,  in  compliment  to  the 
respectable  people  of  my  charge,  the  honorary  title  of 
D.  D.  This  was  altogether  unexpected  by  me,  and  it 
was  a  distinction  to  which  I  felt  that  I  had  no  special 
claim;  but  coming  from  such  a  source,  I  could  but 
accept  it,  and  endeavour  to  fulfil  the  expectations  of 
those  who  conferred  it.  In  regard  to  these  factitious 
distinctions  among  ministers  of  the  gospel  I  am  free 
to  say,  after  many  years'  observation,  that  they  are  at 
least  inexpedient  and  undesirable.  They  are  often  pro- 
cured by  undue  influence,  and  bestowed  without  proper 
discrimination;  their  tendency  is  to  stir  up  jealousies 
and  invidious  comparisons  among  brethren,  and  they 
really  seem  to  answer  no  valuable  purpose.     Thero 


32  AUTOBIOGRAPHY   OF  THE 

is  less  importance  attached  to  them  now  in  public 
opmion,  than  some  years  back,  and  as  the  primitive 
spirit  gains  ground,  they  will  probably  go  into  disuse. 
They  seem  particularly  unbecoming  in  our  church, 
where  ministerial  parity  is  a  distinctive  characteristic. 
Besides,  there  is  certainly  a  meaning  in  our  Saviour's 
counsel,  "Be  not  ye  called  Rabbi;  for  one  is  your 
Master,  even  Christ,  and  all  ye  are  brethren." 

In  the  year  1812,  our  Theological  Seminary  at 
Princeton,  New  Jersey,  was  founded.  In  this  enter- 
prise I  took  a  lively  interest,  and  my  people  contri- 
buted liberally  towards  its  endowment,  as  they  have 
done  ever  since  for  its  support.  I  visited  several 
other  congregations,  at  different  times,  to  solicit 
aid  for  it,  and  collected  and  paid  into  its  treasury,  as 
near  as  I  can  now  ascertain,  from  twelve  to  thirteen 
thousand  dollars,  from  first  to  last.  I  have  had  the 
pleasure  of  being  a  member  of  its  Board  of  Direc- 
tors from  its  foundation,  with  the  exception  of  a  year 
or  two,  when  my  re-election  failed,  in  a  warm  contest 
for  the  mastery  in  its  government  between  the  Old 
and  New-schoolmen — a  distinction  that  has  sprung  up 
among  us  and  troubled  us  not  a  little  of  late  years. 
The  Institution  is  now  under  the  control  of  the  Old- 
school,  and  favoured,  as  it  is,  with  the  services  of  an 
able  and  devoted  set  of  Professors,  five  in  all,  it  is  a 
bulwark  in  our  Zion,  and  likely  to  prove  a  rich  bless- 
ing to  the  American  church.  For  soundness  in  the 
faith,  and  for  efficiency  in  promoting  intelligence, 
zeal,  and  piety  among  the  rising  ministry,  it  stands 
first  and  highest  among  the  numerous  similar  institu- 


REV.   WILLIAM   NEILL,    D.  D.  33 

tions  in  our  country.  May  a  gracious  Providence 
save  it  from  being  perverted  amidst  the  distractions 
and  contentions  of  our  divided  and  unhappy  church ! 

When  the  American  Bible  Society  was  formed,  I 
was  one  of  the  delegates  from  Albany,  to  the  conven- 
tion that  met  in  the  city  of  New  York,  in- May  1816, 
for  the  purpose  of  organizing  it.  Dr.  Elias  Boudinot, 
of  Burlington,  New  Jersey,  was  its  most  munificent 
patron,  and  was  elected  its  first  President.  I  shall 
never  forget  the  pertinent  and  pithy  remarks  of  Dr. 
John  M.  Mason,  on  that  occasion.  In  meeting  some 
puny  scruples  that  had  been  just  uttered,  in  regard  to 
the  expediency  of  an  organization,  combining  men  of 
various  and  conflicting  views  in  religion,  he  repeated 
the  old  adage,  that  "God  never  built  a  church,  but 
the  devil  set  about  building  a  chapel,"  and  added, 
that  "  his  Satanic  majesty  was  no  doubt  in  the  con- 
vention, self-commissioned,  and  ready  with  pen  and 
inkpot,  not  to  ratify,  but  to  hlot  out,  whatever  might 
be  passed  in  favour  of  the  circulation  of  the  Book — 
the  Bible,  of  whose  holy  power  he  was  extremely 
jealous."  And  as  an  instance  of  the  license  which  a 
popular  speaker  has,  to  say  what  another  may  not 
say  with  impunity,  he  remarked  in  reference  to  our 
differences,  on  minor  points  of  Christian  belief  and 
practice,  that  we  had  better  let  one  another  alone; 
for  said  he,  "Although  a  wise  man  will  bear  to  be 
rebuked,  and  that  sharply,  for  a  great  and  acknow- 
ledged moral  delinquency,  yet  you  may  not  tell  him, 
even  if  it  be  true,  that  his  nose  wants  wiping."  This 
society  is  truly  catholic  in  its  constitution  and  aim. 


34  AUTOBIOGRAPHY  OF   THE 

It  has  done  nobly,  in  preventing  a  famine  of  the 
word  of  God,  not  only  in  America,  but  in  foreign 
lands.  In  the  competition  of  voluntary  associations, 
that  have  arisen  within  a  few  years,  it  has  not  received 
so  large  a  share  of  public  favour  as  it  deserves. 
Divine  Providence  will  put  its  resources  and  energies 
in  requisition  ere  long,  we  trust,  in  filling  the  earth 
with  the  knowledge  of  the  Lord. 

On  the  25th  of  February,  1811,  I  was  married  to 
Frances  King,  second  daughter  of  General  Joshua 
King,  of  Ridgefield,  Connecticut.  Our  first  child, 
Catharine,  died  in  infancy,  June  15th,  1812. 

In  reviewing  this  portion  of  my  ministerial  life,  I 
find  much,  very  much  occasion  for  thankfulness,  and 
and  for  humiliation,  and  self-condemnation.  For 
thankfulness  to  the  Author  of  all  good  for  domestic 
happiness,  ample  means  of  support,  and  for  a  wide 
and  fertile  field  of  usefulness.  In  these  respects, 
I  had  all  that  a  minister  of  the  gospel  could  reason- 
ably and  consistently  desire.  But  0  !  what  cause  of 
self-abasement  it  is,  to  reflect  how  inadequately  I 
appreciated  my  privileges,  and  how  very  imperfectly 
I  improved  my  opportunities  of  doing  good — how 
negligently  and  superficially  the  field  assigned  me 
was  cultivated — how  exceedingly  I  failed  to  "make 
full  proof  of  the  ministry,"  in  winning  souls  to  my 
dear,  and  ever  blessed  Master!  I  immured  myself 
too  much  in  my  study,  trying  to  make  elaborate  and 
acceptable  discourses — often  appeared  in  the  pulpit 
with  depressed  spirits,  and  read  my  sermons  too 
closely — was  not  enough  among  my  people,  visiting 


REV.    WILLIAM   NEILL,    D.  D.  85^ 

and  preaching  from  house  to  house — had  too  much  of 
the  fear  of  man  about  me,  in  the  declaration  of  God's 
truth — gave  old  sermons,  with  slight  alterations,  too 
often,  a  part  of  the  day,  to  save  the  toil  of  writing 
new  ones.  I  was  not  always  so  plain  and  urgent  as 
an  ambassador  of  Christ  should  be — did  not  agonize, 
and  watch  unto  prayer,  for  the  salvation  of  souls,  as 
I  ought  to  have  done,  under  a  sense  of  official  respon- 
sibility to  God.  The  remembrance  of  these  and  the 
like  defects,  is  painful ;  but  they  are  recounted  for  my 
own  humiliation,  and  recorded  as  a  warning  to  those 
who  shall  come  after  me  in  the  sacred  ministry. 
*^  Enter  not  into  judgment,  with  thy  servant,  0 
Lord!"  "Shouldst  thou  mark  iniquity,  0  Lord,  who 
could  stand?" 

In  the  summer  of  1816,  I  received  a  call  from  the 
Sixth  Presbyterian  Church  of  Philadelphia  to  become 
their  pastor.  This  was  a  new  organization,  that  grew 
out  of  a  secession  of  a  portion  of  the  members  of  the 
Third  Church  of  that  city,  at  the  settlement  of  the 
Rev.  E.  S.  Ely  as  pastor.  The  division  was  at  first 
attended  with  bad  feelings,  hard  speeches,  and  wrong- 
doing probably  on  both  sides;  but  the  difficulties 
were  finally  adjusted  amicably,  and  those  who  chose 
to  leave  the  old  place  of  worship,  with  others  who 
joined  them  in  the  enterprise,  erected  a  neat  and 
commodious  church  edifice  on  Spruce  street  near 
Sixth  street.  After  serious  consideration,  I  was  in- 
duced to  accept  this  call,  and  accordingly,  upon  being 
released  from  my  Albany  charge,  I  took  leave  of  the 
congregation  in  a  discourse  from  Heb.  xiii.  8:  "Jesus 


36  AUTOBIOGRAPHY   OF   THE 

Christ,  the  same  yesterday,  and  to-day,  and  for  ever" 
— the  immutability  of  Christ  a  source  of  consolation 
to  his  people.  Again  I  had  occasion  to  feel  the  ten- 
derness of  the  pastoral  relation,  and  the  pain  atten- 
dant on  its  dissolution.  In  making  this  movement,  I 
was  not  influenced  by  the  love  of  money,  for  the 
salary  offered  was  the  same  in  amount  as  that  which 
I  was  receiving.  But  my  health  being  delicate,  some 
advantage  was  anticipated  from  a  removal  southward, 
and  some  relief  was  expected  from  close  study,  in  the 
use  of  a  stock  of  written  sermons  on  hand,  which 
could  easily  be  adapted  to  a  new  scene.  There  was 
something  attractive,  also,  in  the  idea  of  being  in- 
strumental in  gathering  and  training  a  large  congre- 
gation, in  a  new  house,  in  the  midst  of  a  dense  popu- 
lation. Pennsylvania,  also,  was  my  native  State,  the 
home  of  my  kindred,  the  resting-place  of  my  parents* 
ashes,  and  intimately  associated  with  my  youthful 
recollections  and  first  religious  impressions.  These 
and  the  like  motives  prevailed;  but  although  they 
seemed  at  the  time  to  be  good  and  sujfficient,  I  must 
confess,  that  I  now  regard  them,  on  a  serious  review, 
as  of  very  questionable  validity.  The  pastoral  rela- 
tion should  not  be  dissolved  without  high  and  potent 
reasons. 

We  removed  to  Philadelphia  in  the  month  of  Sep- 
tember, and  I  was  installed  early  in  November.  The 
people  generously  bore  the  expense  of  our  removal, 
and  received  us  with  every  mark  of  kindness.  I 
entered  upon  their  service  in  word  and  doctrine  with 
encouraging   prospects,  and,   I  trust,  with   renewed 


REV.    WILLIAM   NEILL,    D.  D.  37 

resolution,  by  the  grace  of  God,  to  devote  all  my 
feeble  energies  to  the  work  of  the  ministry  and  the 
salvation  of  souls.  Our  congregation  was  at  first 
small,  and  we  filled  up  but  slowly,  amidst  the  strong 
competition  of  so  many  churches  of  the  same  denomi- 
nation. But  that  which  operated  against  our  rapid 
growth  more  powerfully  than  perhaps  any  other 
cause,  was  the  determination  of  the  First  Presby- 
terian Church  to  erect  a  spacious  and  elegant  edifice 
for  worship  within  a  square  of  us.  That  people  had 
hitherto  worshipped  on  Market  street  near  Second; 
but  the  business  of  the  city  crowding  upon  them,  they 
sold  out,  and  procured  a  location  on  Washington 
Square.  They  were  then,  as  they  are  still,  a  nume- 
rous, respectable,  and  wealthy  congregation;  their 
pastor,  the  Rev.  Dr.  J.  P.  Wilson,  was  a  man  of 
talents,  and  held  in  high  estimation;  and,  as  it  was 
expected  that  their  new  house  would  be  tasteful  and 
attractive,  many  families  in  the  neighbourhood  waited 
to  see  it  completed,  and  eventually,  finding  the  locali- 
ty equally  convenient,  chose  to  connect  themselves 
with  the  First  Church  rather  than  the  Sixth;  whereas, 
had  the  former  been  more  remote,  they  would  proba- 
bly, as  a  matter  of  convenience,  have  joined  us.  We 
were  not  disposed  to  complain  of  this  as  a  grievance, 
but  we  felt  it  to  be  a  hindrance  to  our  increase ;  and 
we  verily  thought  that  our  beloved  sister,  of  mature 
age  and  full  strength,  might  have  secured  her  own 
interests  quite  as  well  had  she  been  a  little  more 
regardful  of  our  infancy,  and  by  selecting  another 
locality  allowed  us  more  room  for  action  and  growth. 
4 


38  AUTOBIOGRAPHY  OF    THE 

The  good  understanding  between  the  two  churches 
was  not  essentially  disturbed  by  this  occurrence,  nor 
would  the  fact  have  been  noticed  in  this  narrative, 
were  it  not  a  matter  of  some  importance,  in  the  erec- 
tion of  new  churches,  to  consult  the  convenience  of 
the  population,  and  avoid  encroaching  on  each  other's 
natural  limits.  The  injunctions,  "Look  not  every 
man  on  his  own  things,  but  every  man  also  on  the 
things  of  others" — "Study  the  things  that  make  for 
peace,  and  things  whereby  one  may  edify  another" — 
are  applicable  to  congregations  as  well  as  to  indi- 
viduals. 

During  my  time  in  Philadelphia,  there  was  a  good 
degree  of  harmony  among  the  churches,  and  but  little 
diversity  of  opinion  on  theological  subjects  among 
our  ministers;  yet  there  was  not  that  free  and  fre- 
quent exchange  of  pulpits  which  seems  to  me  desira- 
ble in  the  same  denomination.  By  a  free  exchange 
on  a  part  of  the  Sabbath,  the  people  may  enjoy,  to 
some  .extent,  the  public  labours  of  all  the  pastors, 
while  acquaintance  and  good  feeling  are  promoted, 
and  united  influence  made  more  effective.  Non-inter- 
course begets  shyness  and  suspicion,  tends  to  inde- 
pendency, weakens  the  ties  that  unite  associated 
churches,  and  is  altogether  anti-Presbyterial.  The 
venerable  Dr.  Wilson,  mentioned  above  as  pastor  at 
the  time  of  the  First  Church,  was  remarkably  recluse 
in  his  habits,  (feeble  health  was  his  apology,)  made 
no  social  calls,  seldom  or  never  exchanged  pulpits, 
and  seemed  reluctant  to  receive  favours  or  attentions 
from  his  brethren,  and,  indeed,  from  any  one,  though 


REV.    WILLIAM   NEILL,    D.  D.  39 

he  was  a  man  of  courteous  manners  and  a  friendly 
heart. 

I  remember  calling  to  see  him  once,  when  he  was 
indisposed.  He  was  sitting  up,  with  pen  in  hand, 
and  a  huge  folio  of  "The  Fathers"  open  before  him. 
After  an  agreeable  interview  of  fifteen  minutes,  I 
made  a  movement  to  leave  him ;  when,  taking  down  a 
volume  from  a  shelf  near  him,  he  wrote  my  name  in 
it,  saying,  "  I  am  going  to  give  you  this  for  coming 
to  see  me."  Now,  such  a  punctilious  attention  to  the 
principle  of  a  quid  pro  quo,  even  when,  as  in  this 
case,  connected  with  undoubted  kindness,  is  unfa- 
vourable to  social  intercourse;  for  who  would  not 
hesitate  to  call  often  upon  a  friend  that  evinced  a 
disposition  to  pay  for  his  visits  ?  The  example  of  this 
good  man,  for  he  was  esteemed  by  all  who  knew  him, 
had  some  influence  in  limiting  that  freedom  of  inter- 
course which  I  like  to  see,  and  which  I  believe  is 
friendly  to  the  peace,  and  edification,  and  harmonious 
action,  of  churches  holding  to  the  same  creed,  and 
professedly  aiming  at  the  same  thing. 

In  Philadelphia,  as  in  Albany,  I  had  a  large  and 
interesting  Bible-class,  composed  chiefly  of  females; 
and  the  results  of  this  mode  of  instructing  the  youth 
were  here,  also,  happy  and  ericouraging.  In  due 
course  of  time  all,  with  a  very  few  exceptions,  were 
admitted  to  the  communion  of  the  church,  and  have 
since  given  good  evidence  that  they  received  the 
truth  in  the  love  of  it,  and  are  governed  by  its  divine 
authority.  In  conducting  the  exercises  of  the  Bible- 
class,  we  followed  no  jsystem  of  questions,  but  read 


40  AUTOBIOGKAPHY   OF  THE 

the  portion  of  Scripture  assigned  with  care,  and  then 
proposed  such  questions  as  seemed  calculated  to  bring 
out  the  doctrines  and  practical  lessons  which  it  com- 
prised distinctly — opening  and  closing  the  meetings 
with  prayer  and  singing.  It  was  my  custom  to  cate- 
chize the  children  of  the  congregation  once  a  month, 
assembled  in  the  lecture-room  for  the  purpose,  and  in 
the  hearing  of  as  many  of  the  parents  as  could  be 
induced  to  attend.  The  Assembly's  Shorter  Cate- 
chism was  committed  to  memory  by  the  children,  and 
this  was  our  text-book  in  my  endeavours  to  make 
them  acquainted  with  the  truths  and  duties  of  the 
Christian  religion. 

Family  visitation  I  attended  to  as  fully  as  seemed 
practicable  and  consistent  with  domestic  engagements. 
On  this  important  branch  of  pastoral  duty  I  have 
never  been  able  to  satisfy  myself.  The  great  difficul- 
ty is  to  get  families  together  on  week-days,  and  free, 
even  for  half  an  hour,  from  the  ordinary  interruptions 
of  business  and  social  calls.  Visiting  the  sick  and 
afflicted,  I  always  found  useful,  and  generally  accept- 
able. 

Soon  after  my  settlement  in  Spruce  street,  we 
formed  an  association,  composed  of  females,  in  aid  of 
the  Theological  Seminary  at  Princeton,  which  we 
called  "The  Phoebean  Society,"  after  that  Phoebe 
whom  Paul  the  apostle  mentions  with  commendation  as 
a  servant  of  the  church  at  Cenchrea,  and  a  succourer 
of  himself  and  others  engaged  in  the  work  of  the 
ministry.  This  society  has  done,  and  is  doing,  nobly. 
It  has  contributed  annually  towards  the  support  of 


REV.   WILLIAM  NEILL,   D.  D.  41 

indigent  young  men  preparing  for  the  ministry  at 
that  institution,  with  a  zeal  and  liberality  highly 
creditable  to  its  members.  They  have  for  many 
years  paid  the  interest  of  two  scholarships,  i.  e.,  have 
sustained  two  students  in  succession,  and  from  year 
to  year,  in  that  important  part  of  their  preparation 
for  preaching  the  gospel.  To  one  of  their  scholar- 
ships they  were  pleased  to  annex  the  name  of  the 
subject  of  this  Memoir,  and  to  the  other,  that  of  the 
Rev.  Samuel  G.  Winchester,  their  present  beloved 
pastor. 

Ever  since  I  have  been  in  the  ministry,  I  have 
endeavoured  to  train  the  people  of  my  charge  to 
habits  of  liberal  attention  to  all  evangelical  enter- 
prises, especially  those  which  are  immediately  con- 
nected with,  and  controlled  by,  our  own  Church;  and 
I  have  had  the  pleasure  to  know,  from  the  records  of 
the  church,  that  the  three  congregations  which  I 
served  for  a  time,  have  been  uniformly  exemplary  in 
their  regular  and  generous  contributions  to  objects 
intimately  connected  with  the  general  interests  of  the 
Redeemer's  kingdom.  Ministers  may  do  much,  and 
on  them  rests  a  serious  responsibility  in  this  matter. 
"Like  priest,  like  people;"  if  a  pastor  is  either  too 
selfish  or  too  timid  to  call  upon  his  people  for  their 
prayers,  and  pecuniary  aid  in  behalf  of  objects  beyond 
their  own  immediate  precincts,  he  contributes,  indi- 
rectly at  least,  to  make  them  stingy,  selfish,  and 
comparatively  useless  members  of  the  visible  body 
of  Christ. 

My  situation  in  Philadelphia  was  very  agreeable, 
4* 


42  AUTOBIOGRAPHY  OF  THE 

and  I  trust  my  labours  there  were  not  altogether  in 
vain  in  the  Lord.  We  had  peace  and  concord,  and  a 
gradual  ingathering  of  souls,  though  we  never  had 
any  special  revivals  of  religion.  The  congregation 
was  incumbered  with  a  debt  of  some  six  thousand 
dollars,  which  made  it  rather  difficult  for  them  to 
meet  their  pecuniary  engagements.  I  therefore  vol- 
untarily relinquished  two  hundred  dollars  a  year  of 
my  salary,  for  the  last  two  or  three  years  of  my  time 
with  them.  We  still  had  a  comfortable  living,  though 
the  family  had  now  grown  large.  There  were  a  few 
families  among  our  people  that  presented  us,  from 
time  to  time,  with  acceptable  and  valuable  tokens  of 
remembrance,  which  lightened  our  necessary  expen- 
ditures very  considerably;  and  our  excellent  and 
esteemed  family  physician.  Dr.  Henry  Neill,  now  a 
ruling  elder  in  the  First  Church,  attended  us  faith- 
fully and  assiduously,  during  the  whole  eight  years 
of  our  residence  in  the  city,  without  charge  for  his 
professional  services.  For  this  generous  and  labori- 
ous kindness  I  do  still  feel  that  we  are  deeply  indebt- 
ed to  him. 

In  the  summer  of  1820,  the  infant,  John  Seip,  son 
of  the  late  Dr.  Frederic  Seip,  of  Natchez,  Mississippi, 
was  placed  in  my  family  and  under  my  care,  by  a 
singular  dispensation  of  Providence.  The  circum- 
stances were  these :  Dr.  Seip  died  at  Natchez  a  little 
anterior  to  this  date.  Mrs.  Seip,  with  John,  her  only 
child,  came  on  to  Philadelphia  in  very  feeble  health, 
and  soon  after  her  arrival,  became  very  ill.  Being 
desirous  of  leaving  her  child  in  a  family  where  he 


REV.   WILLIAM   NEILL,   D.  D.  48 

would  be  likely  to  receive  kind  attention  and  be  reli- 
giously educated,  and  getting  some  knowledge  of  me 
through  an  early  acquaintance  of  hers,  and  a  member 
of  my  church,  she  conceived  a  strong  desire  to  leave 
John  under  my  guardianship,  to  be  raised  in  my  fam- 
ily as  one  of  my  own  children.  I  had  never  seen  her, 
nor  any  of  her  family,  and  was  from  home  at  the 
time ;  but  at  her  urgent  request,  her  friend  wrote  to 
know  whether  I  would  accept  the  charge.  I  hesi- 
tated, but  finally  wrote  home,  that  under  the  circum- 
stances I  could  not  refuse.  On  my  return  I  found 
that  the  mother  had  deceased  soon  after  the  receipt 
of  my  letter,  and  that  she  had  consigned  John  to 
my  care,  on  such  terms  as  should  suit  my  judg- 
ment; there  being  property  enough,  and  her  brother, 
Dr.  Andrew  Macreary,  of  Natchez,  being  the  execu- 
tor of  the  estate  and  legal  guardian  of  the  child. 

At  my  request,  the  compensation  for  the  entire 
superintendence  of  the  child  was  referred  to  three 
gentlemen,  viz.,  Robert  Ralston,  Esq.,  General  Cad- 
walader,  and  Rev.  Dr.  J.  J.  Janeway,  who  fixed  it  at 
two  hundred  and  fifty  dollars  per  annum.  This  was 
agreed  to,  and  has  not  been  altered  since.  John  has 
grown  up  in  the  family  as  a  tender  plant;  has  been  a 
pleasant  boy,  and  is  very  dear  to  me  and  all  the 
family.  He  is  now  nearly  of  age,  and  is  coming  into 
possession  of  a  handsome  estate.  May  God  save  him 
from  the  infatuating  influence  of  outward  wealth,  and 
give  him  an  interest  in  the  imperishable  riches  of 
redeeming  grace.  I  have  done  what  I  could  for  him. 
He  knows  what  is  right,  and  possesses  an  affectionate 


44  AUTOBIOGRAPHY  OF  THE 

and  amiable  disposition ;  but  he  is  as  yet  a  child  of 
nature.  The  Lord  give  him  a  new  heart  and  a  right 
spirit.  0  that  his  soul  may  be  saved  through  the 
redemption  that  is  in  Christ !  He  has  always  treated 
me  with  filial  piety  and  respect;  and  I  have  a  pleasing 
confidence  that  he  will  not  forget  or  neglect  my  child- 
ren, if  he  survive  me,  when  they  shall  become  orphans, 
and  when  I  shall  have  gone  the  way  of  all  the  earth. 
May  no  root  of  bitterness  ever  spring  up  to  mar  their 
friendly  fellowship! 

And  now,  before  resigning  the  pastoral  charge,  for 
the  third,  and  probably  the  last  time,  I  will  record 
briefly  my  views  of  the  office  and  work  of  the  Christian 
ministry.  This  office  I  of  course  regard  as  the  most 
useful,  the  most  desirable,  and  the  most  responsible 
that  can  be  borne  by  man.  Its  design  is  to  proclaim 
salvation  to  a  ruined  world,  on  the  basis  of  the  media- 
tion of  Jesus  Christ,  God's  beloved  and  only  begotten 
Son.  Every  minister  of  the  gospel  comes  to  men  as 
an  ambassador  of  Christ,  to  treat  with  them  on  the 
momentous  subject  of  their  reconciliation  to  God. 
The  ground  of  hope  is  laid  in  the  atoning  blood 
and  perfect,  imputed  righteousness  of  the  Redeemer. 
The  terms  are  easy,  and  well  adapted  to  the  helpless 
misery  of  sinners — "repent,  and  believe  the  gospel." 
The  grand  comprehensive  means  are  the  word  and 
ministry  of  reconciliation.  The  efficient  Agent  is  the 
Holy  Spirit.  The  ambassador's  book  of  instructions 
is  the  Bible,  and  his  object  twofold — the  conversion 
of  the  wicked,  and  the  edification  of  the  pious; 
and  in  discharging  the  duties  of  his  office,  he  is  to 


REV.    WILLIAM   NEILL,   D.  D.  45 

apply  the  appropriate  means  witli  all  his  energy  and 
skill,  in  humble  and  prayerful  reliance  on  God  for 
success. 

The  highest  aim  of  this  office  is  to  save  souls.  Now 
God  is  pleased,  through  the  preaching  of  the  gospel,  to 
save  them  that  believe ;  and  one  saved  soul  is  of  more 
worth  than  the  whole  of  the  material  creation.  Hence 
we  see  that  the  office  is  the  most  useful;  it  is  also  the 
most  desirable.  That  office  is  certainly  the  most 
desirable  which  affords  the  best  opportunity  of  doing 
good.  In  this  respect,  no  station  will  bear  comparison 
with  that  of  the  minister  of  Christ.  He  has  it  in  his 
power,  under  Divine  favour,  to  promote  the  temporal 
and  eternal  interests  of  mankind  in  a  degree  that  is 
indefinite  and  immeasurable.  The  office  is  highly 
desirable  also,  as  regards  the  minister's  own  happi- 
ness. It  brings  him  into  close  and  constant  inter- 
course with  God,  the  Source  of  bliss,  in  looking  to 
him  for  assistance,  and  giving  him  thanks  for  success. 
In  a  word,  the  ministerial  relation  has  endearments 
and  enjoyments  connected  with  it,  which  are  incom- 
parable and  indescribable.  But  this  office  is  most 
responsible;  interests  are  staked  upon  the  faithful 
performance  of  its  sacred  functions,  which  surpass 
our  most  vigorous  conceptions.  No  considerate  man, 
therefore,  would  assume  it,  uncalled  of  God ;  nor  will 
any  one,  when  graciously  inclined  to  it,  undertake  it 
in  his  own  strength:  "Our  sufficiency  is  of  God." 

The  work  of  the  ministry,  then,  is  good,  pleasant, 
and  weighty.  The  leading  requisites  for  it  are  piety, 
aptness  to  teach,  and  intellectual  culture.     No  man 


46  AUTOBIOGRAPHY   OF   THE 

should  venture  to  engage  in  this  holy  work,  without  a 
consciousness  of  love  to  Christ,  and  delight  in  his 
service ;  for  how  can  we  consistently  recommend  to 
our  fellow-sinners  a  Saviour,  whom  we  do  not  love 
and  know  to  be  precious  and  worthy  of  all  confi- 
dence? Nor  should  a  man  rely  altogether  on  his 
own  judgment  in  regard  to  his  fitness  for  this  great 
work.  He  should  take  counsel,  and  submit  himself 
to  the  scrutiny  of  others,  entering  upon  the  office,  as 
did  Timothy,  through  the  laying  on  of  the  hands  of 
the  Presbytery.  The  motives  that  should  impel  a  man 
to  the  faithful  and  diligent  discharge  of  his  ministerial 
obligations  are  the.  most  cogent  that  can  be  ima- 
gined. Gratitude  to  the  Redeemer,  a  concern  for  the 
glory  of  God,  compassion  for  the  souls  of  men,  the 
pleasures  of  a  conscience  void  of  ofi'ence,  and  a  desire 
to  meet  the  approbation  of  our  blessed  Master  in  the 
day  of  judgment,  urge  us  to  be  honest,  active,  impar- 
tial, and  untiring  in  the  execution  of  the  duties  of 
our  stewardship. 

In  reviewing  my  life  and  labours  as  a  minister  of 
Christ,  I  find  much  reason  to  be  humbled  before  God. 
Would  that  I  had  been  more  laborious,  zealous,  and 
urgent  in  my  appeals  to  men's  consciences.  But  op- 
portunities once  past  and  gone  cannot  be  recalled; 
nor  are  regrets  for  neglected  advantages  of  any  avail, 
except  as  they  lead  to  repentance  and  reformation. 
Let  me,  then,  double  my  diligence  for  the  little  rem- 
nant of  life  that  may  remain  to  me ;  and  may  the  next 
generation  of  preachers,  warned  by  the  lamented 
deficiencies  of  their  predecessors,  be  careful  to  take 


REV.    WILLIAM   NEILL,    D.  D.  47 

time  by  tlie  forelock,  and  work  with  all  their  might, 
and  with  a  burning  zeal  for  God  and  souls,  while  the 
day  lasts.  "  The  night  cometh,  in  which  no  man  can 
work." 

In  the  summer  of  1824,  I  received  an  invitation  to 
become  the  successor  of  Dr.  John  M.  Mason,  in  the 
Presidency  of  Dickinson  College,  at  Carlisle,  Penn- 
sylvania. This  call  was  unsought  and  unexpected  by 
me.  After  some  consideration,  I  determined  to  de- 
cline; but  on  second  thought,  and  further  advice,  I 
concluded  to  accept  the  offer,  and  accordingly  re- 
signed my  pastoral  charge,  took  leave  of  the  people, 
and  removed  to  Carlisle  in  September,  1824,  having 
been  pastor  of  the  Sixth  Church,  Philadelphia,  eight 
years.  Without  recounting  the  motives  that  actuated 
me  in  making  this'  change,  I  would  only  say,  that  I 
am  now,  and  have  long  been  doubtful  about  the  cor- 
rectness of  my  decision.  On  review,  the  reasons  that 
prevailed  do  not  appear  to  me  to  have  been  strong 
and  pressing.  The  substantial  proofs  of  affectionate 
regard  which  I  received  from  the  people  of  Spruce 
street  on  leaving  them,  stirred  up  in  my  bosom  tender 
and  pensive  feelings,  as  if  I  was  going  away  from 
good  friends  and  leaving  a  comfortable  home.  But 
the  deed  was  done — the  formal  tie  was  dissolved.  I 
was  committed,  and  must  away. 

On  entering  upon  my  new  scene  of  labour  I  found 
things  in  rather  a  low  and  unpromising  plight.  It  is 
true  that  Dr.  Mason's  fame,  together  with  the  re- 
spectability of  the  Professors  associated  with  him, 
had  attracted  public  attention,  and  enlisted  the  favour 


48  AUTOBIOGRAPHY   OF   THE 

of  the  community  in  some  degree  in  behalf  of  the 
Institution.  But  the  College  had  been  closed  for 
a  long  time  previously,  and  the  Doctor's  health  did 
not  permit  him  to  remain  connected  with  it  quite  two 
years,  when  the  public  confidence  was  again  shaken 
by  his  resignation.  The  funds  were  inadequate  to 
the  support  of  the  establishment,  and  when  I  went  to 
the  place  there  were  but  from  forty  to  fifty  students 
in  the  Institution.  However,  I  resolved  to  identify 
myself  with  its  interests  and  do  what  I  could,  in  con- 
junction with  the  gentlemen  who  were  on  the  ground 
before  me,  for  its  thorough  resuscitation  and  enlarge- 
ment. 

My  first  winter  in  Carlisle  was  peculiarly  trying. 
Amid  the  cares  and  duties  of  the  College,  I  was 
taken  sick,  and  confined  to  my  chamber  six  or  eight 
weeks.  Well  do  I  remember  my  feelings,  as  I  lay 
upon  a  sick  bed,  looking  through  the  window  upon 
the  dreariness  of  a  hard  and  seemingly  long  win- 
ter. The  recollection  of  past  pleasures  was  pain- 
ful and  depressing  to  my  spirit.  The  beloved  and 
afiectionate  flock  that  I  had  recently  left;  my  pulpit, 
my  Bible-class,  and  our  sweet  communion  seasons, 
rushed  upon  my  remembrance,  and  seemed  to  chide 
me  for  having  left  my  proper  place  through  fickleness 
and  vain  desires.  All  this  may  have  been  weakness, 
or  selfishness,  or  the  want  of  courage;  but  I  record 
facts  as  they  really  were,  that  others  may  profit  by 
my  errors,  and  learn  to  heed  the  good  old  maxim, 
"Let  well  enough  alone." 

On   the   recovery   of  my   wonted    health   I   took 


D.  D.  49 

courage,  determined  to  feel  at  home,  and  give  myself 
fully  and  heartily  to  the  duties  of  my  station.  A  cor- 
respondence was  opened  with  several  Academies,  and 
many  congratulations  and  good  promises  were  received. 
An  annual  allowance  of  $3000,  for  the  term  of  seven 
years,  from  the  State  treasury,  was  obtained  by  dint 
of  hard  pleading  and  perseverance,  by  an  act  of  the 
State  legislature,  in  behalf  of  the  College,  on  condi- 
tion that  a  report  of  the  state  of  the  Institution  should 
be  laid  before  that  body  yearly,  till  the  expiration  of 
said  term.  This  relieved  our  present  necessities,  and 
was  beneficial  in  some  respects,  but  it  operated  badly 
in  the  long  run,  as  it  impaired  our  independence,  and 
consequently,  relaxed  our  discipline,  as  will  appear  in 
the  sequel. 

We  now  went  on  prosperously;  the  classes  filled 
up  until  we  had  about  one  hundred  students,  besides  a 
flourishing  preparatory  school,  which  was  as  great  a 
number  as  we  could  well  accommodate.  When  I 
became  connected  with  the  Institution,  there  were 
three  Professors,  viz.,  Henry  Vethake,  Esq.,  Profes- 
sor of  Natural  Philosophy  and  Mathematics;  Rev. 
Joseph  Spencer  of  the  Protestant  Episcopal  Church, 
Professor  of  the  Latin  and  Greek  Languages;  and 
Rev.  Alexander  McClellan  of  the  Dutch  Church, 
Professor  of  Moral  Philosophy,  Mental  Science,  and 
Rhetoric.  In  the  course  of  a  little  time  we  had  an 
accession  of  two  more,  viz..  Dr.  John  Finley,  Pro- 
fessor of  Chemistry  and  Physiology,  and  the  Rev. 
Lewis  Mayers,  of  the  German  Reformed  Church,  Pro- 
fessor of  German  Literature.  Thus  the  Faculty  con- 
5 


60  AUTOBIOGRAPHY   OF   THE 

sisted  of  six  members,  and  the  course  of  study  was  as 
liberal  and  comprehensive  as  in  most  colleges  of  our 
country. 

The  President  was  charged  with  the  religious  in- 
struction of  the  young  men  in  Natural  Theology,  the 
Evidences  of  Christianity,  and  such  Bible  instruction 
on  the  Sabbath  as  should  be  deemed  suitable  in  such 
an  Institution.  He  was  also  expected  to  aid  the 
Professor  of  Languages,  if  necessary,  and,  in  a  word, 
to  take  such  part  in  the  business  of  instruction  as 
should  be  found  convenient  and  for  the  general  inter- 
ests of  the  College.  This  was  a  bad  arrangement. 
Every  teacher  in  a  public  seminary  of  learning 
should  have  his  place  and  duties  definitely  assigned 
by  statute,  so  that  he  may  know  his  responsibilities, 
and  not  interfere  with  the  appropriate  duties  of  his 
associates. 

The  sun  of  prosperity  had  not  beamed  upon  us 
long,  when  we  began  to  feel  the  effects  of  certain 
constitutional  evils,  which  ultimately  proved  disas- 
trous. These  were — first,  a  participation  of  the 
Board  of  Trustees  in  the  exercise  of  discipline.  The 
Faculty  could  admonish,  reduce  to  a  lower  class,  or 
suspend  delinquents  temporarily  from  the  privileges 
of  the  Institution;  but  they  had  not  the  right  of 
expelling  a  disorderly  student  without  the  sanction  of 
the  Trustees.  Of  course,  the  subjects  of  discipline 
were  always  disposed  to  make  their  appeal,  directly 
or  indirectly,  to  the  higher  court;  and  from  their 
ex  'parte  statements  of  their  case,  which  they  had 
opportunities  of  making  in  the  families  of  Trustees 


D.  D.  51 

resident  in  the  borough,  a  sympathy  was  enlisted 
in  their  favour,  and  the  authority  of  the  Faculty  was 
put  in  jeopardy.  The  Trustees,  indeed,  had  too 
many  meetings,  and  interfered  too  much  (from  good 
motives,  doubtless,)  with  the  internal  police  of  the 
College.  The  government  ought  to  be  vested  wholly 
in  the  President  and  Professors,  and  from  their  deci- 
sions there  should  be  no  appeal,  except  to  the  ulti- 
mate tribunal  in  all  free  States,  public  sentiment. 

In  the  second  place,  the  College  was  too  catholic. 
It  was  open  to  the  sons  of  parents  of  all  religious 
persuasions,  down  to  atheism  itself.  Consequently 
the  wishes  of  parents  must  be  consulted  in  regard  to 
attendance  on  religious  instruction,  whether  in  class 
studies,  or  in  the  duties  of  the  Sabbath.  The  stu- 
dents could  not  all  be  required  to  attend  the  lectures 
in  the  College  chapel  on  the  Lord's  day;  they  were 
allowed  to  go  to  the  churches  in  the  village  where 
they  could  be  best  suited,  and  if  there  was  none  of 
their  persuasion,  they  were  not  obliged  to  attend  any. 
It  is  easy  to  see  how  such  an  arrangement  would  ope- 
rate. "With  many  the  Sabbath  was  a  day  of  indo- 
lence and  mischief.  True,  we  had  Bible-class  exer- 
cises and  Lectures  on  Biblical  History  in  the  College 
every  Sabbath;  but  attendance  on  these  services 
being  voluntary,  they  were  much  neglected,  and  of 
very  limited  influence.  Young  men  in  whose  educa- 
tion the  principles  of  true  religion  form  no  part,  may 
be  expected  to  be  insubordinate,  immoral,  and  vicious; 
for  religion  is  the  basis — the  only  solid  basis — of 
correct  morals.     Any  institution  for  the  training  of 


52  AUTOBIOGRAPHY    OF    THE 

youthj  in  the  absence  of  religious  principles,  however 
extended  and  richly  endowed  it  may  be,  is  a  great 
evil  in  the  community. 

In  Dickinson  College  it  was  an  object  to  have  in  the 
Faculty  and  in  the  Board  of  Trustees,  men  of  different 
religious  denominations.  Hence  we  had,  occasionally, 
jealousies,  suspicions,  and  contests  for  the  pre-emi- 
nence. On  one  occasion,  in  the  election  of  Trustees, 
it  so  happened  (whether  by  concert  or  not,  was  the 
question,)  that  the  vacant  seats  were  filled  by  gentle- 
men of  one  religious  sect.  This  raised  the  hue  and 
cry,  sectarianism!  religious  domination!  &c.,  and  was 
used  as  a  handle  by  which  we  were  dragged  before 
the  Legislature  of  the  State,  where  a  tedious  and 
vexatious  investigation  was  had,  without  convicting 
anybody  of  misdemeanour,  for  there  was  no  evidence ; 
but  the  effect  was  to  fix  suspicion  upon  us,  and  raise 
a  strong  prejudice  against  us,  from  which  we  never 
recovered  in  my  time. 

A  third  evil,  in  our  case,  was  dependence  on  legis- 
lative aid,  created  by  the  annuity  mentioned  before, 
and  conditioned,  as  it  was,  on  an  annual  report. 
This  tended  to  unnerve  discipline,  as  it  constituted, 
in  some  sort,  a  high  court  of  appeal  from  our  doings, 
and  opened  upon  us  the  mouths  of  fault-finders 
throughout  the  length  and  breadth  of  the  Common- 
wealth. But  for  this  dependence  on,  and  responsi- 
bility to,  the  Legislature,  we  had  not  been  arraigned 
on  a  vague  and  unfounded  charge  of  sectarianism, 
and  subjected  to  the  injurious  consequences  that 
ensued.     Let  no  institution  of  learning  surrender  its 


REV.  WILLIAM   NEILL,    D.  D.  53 

independence  for  the  sake  of  money  or  popular  favour. 
Better  be  poor  and  small,  and  win  public  patronage 
gradually  by  fidelity,  zeal,  and  perseverance.  The 
Legislature  of  the  State,  from  the  elements  of  which 
it  is  composed,  is  unfit  to  judge  wisely  in  regard  to 
the  complicated  business  of  instructing  and  governing 
youth.  In  the  case  of  institutions  endowed  by  the 
State,  supervision  is  right  and  useful ;  but  let  it  be 
vested  in  a  smaller  and  less  heterogeneous  body, 
selected  with  due  reference  to  the  requisite  qualifica- 
tions for  such  an  office. 

In  view  of  these  facts,  and  after  a  good  deal  of 
observation  and  experience,  I  give  it  as  my  deliberate 
judgment:  1st.  That  in  all  seminaries  of  learning, 
great  and  small,  the  teachers  should  be  the  governors. 
2d.  That  those  seminaries,  other  things  being  equal, 
will  do  best  for  themselves,  and  best  for  the  com- 
munity, that  are  in  the  hands  and  under  the  control 
of  some  one  denomination  of  Christians.  The  extreme 
of  Catholicism  is  practical  atheism.  The  fear  of 
impressing  on  the  minds  of  youth  sectarian  views, 
tends  powerfully  to  the  exclusion  of  all  religious  influ- 
ence from  their  hearts;  and  to  educate  our  children 
without  religion,  is  unfaithfulness  to  them,  treachery 
to  God,  and  ruin  to  the  republic.  3d.  That  the  less 
dependent  schools  and  colleges  are  on  State  bounty, 
the  better  for  them,  and  for  the  pupils,  and  for  the 
cause  of  sound  learning. 

^  In  a  free  country,  it  is  perhaps  best  that  institu- 
tions of  science,  and  literature,  and  religion,  like  indi- 
viduals, should  rise  into  prosperity  and  repute  by  the 
5* 


64  AUTOBIOGRAPHY   OF   THE 

excellence  of  their  principles,  and  by  their  own  well- 
directed  efforts.  Numerous  schools  and  colleges,  pro- 
ducing a  generous  competition,  are  preferable  in  our 
country  to  a  few  overflowing  with  pupils,  and  flushed 
into  neglect  of  duty,  or  connivance  at  the  idleness 
and  immoralities  of  the  youth  consigned  to  their  care. 
There  is  a  propensity  in  colleges,  as  in  other  corpo- 
rations, to  monopolize  and  engross  the  business.  This 
is  inconsistent  with  republican  principles,  and  inaus- 
picious to  the  professed  design — moral  and  intellectual 
culture.  The  more  young  men  you  collect  together 
in  one  place,  for  the  purpose  of  education,  the  more 
difficult  it  becomes  to  maintain  order  among  them, 
and  to  do  justice  in  the  matter  of  instruction.  The 
modest  and  weak  are  crowded  into  the  background, 
and  are  often  obliged  to  bear  in  silence  the  insolence 
of  the  bullies ;  they  hide  behind  one  another,  tempt, 
and  in  some  instances  coerce  each  other  into  disorder 
and  vice,  which  no  supervision,  however  vigilant  and 
active,  can  possibly  prevent.  What  shameful  out- 
breakings  occur  occasionally  in  our  most  crowded  and 
popular  institutions  ! 

In  Dickinson  College,  when  our  number  was  short 
of  a  hundred,  w^e  had  a  rebellion  which  it  cost  us  no 
little  trouble  to  quell,  and  which  ultimately  proved 
disastrous  to  the  institution.  The  occasion  was  the 
suspension  of  a  young  man  for  insubordination  to  one 
of  the  Professors ;  the  combustible  materials  took  fire 
quickly,  9;nd  the  flame  soon  pervaded  the  whole  mass. 
They  insisted  on  the  restoration  of  their  fellow-student, 
alleging  that  the  Professor  was  mainly  in  fault.    They 


REV.   WILLIAM   NEILL,    D.  D.  55 

were  of  one  mind,  so  far  as  we  could  judge,  and  came 
into  the  chapel,  when  called  for  worship,  growling  like 
mastiffs.  Remonstrance,  warning,  and  affectionate 
entreaty,  were  tried  upon  them  in  vain.  They  per- 
sisted, and  it  became  necessary,  for  the  maintenance 
of  authority,  to  dismiss  the  whole  of  them,  under 
censure,  not  to  leave  the  town,  but  with  an  assurance 
that  on  the  following  day  they  would  be  re-admitted, 
if  they  chose,  on  reflection,  to  comply  with  the  terms 
that  should  be  proposed.  Accordingly,  most  of  them 
were  restored,  on  acknowledging  their  fault  and  pro- 
mising good  behaviour  for  the  future ;  but  some  half 
dozen  held  out  pertinaciously,  and  we  were  obliged  to 
suspend  them.  This  brought  on  a  correspondence 
with  parents  and  guardians,  that  cost  us  weeks  of 
painful  labour;  and  by  the  partial  representations  of 
the  affair  that  went  abroad,  a  clamour  was  raised 
against  us  as  tyrannical,  &c. 

We  never  recovered  from  the  effects  of  this  insur- 
rection; indeed,  one  of  its  remote  effects  was  that  the 
whole  Faculty  left  the  College,  and  it  was  closed  for 
several  years.  Not  long  since  it  was  transferred  to 
the  Methodist  Episcopal  brethren,  under  whose  man- 
agement it  seems  to  be  rising,  and  bids  fair  to  be 
useful.  May  the  smiles  of  a  propitious  Providence 
rest  upon  it,  and  make  it  a  blessing  to  the  country 
and  the  world ! 

The  winter  of  1828-29  was  a  time  of  deep  and 
various  affliction  with  us.     Besides  the  Colleore  trou- 

o 

bles,  my  dear  daughter,  Maria,  was  gradually  sinking 
under  an  incurable  disease.     She  became  ill  early  in 


56  AUTOBIOGRAPHY   OF   THE 

the  autumn,  and  died  on  the  4th  of  April,  1829. 
Evening  after  evening  I  passed  in  her  sick  chamber 
with  intense  solicitude,  endeavouring  by  reading,  con- 
versation, and  prayer,  to  prepare  her  for  the  approach- 
ing issue.  It  was  a  mournful,  but,  I  trust,  an  instruc- 
tive school  to  me  and  to  the  family.  She  was  aware 
of  her  condition,  and  full  of  inquiries  about  death  and 
its  consequences,  which  I  answered  as  well  as  I  could, 
by  reading  to  her  select  and  appropriate  passages  of 
Scripture.  Her  end  was  peaceful,  and  not  without 
hope.  She  was  remarkably  affectionate  and  intelli- 
gent, and  of  an  interesting  age.  None  but  those  who 
have  experienced  the  like,  can  conceive  how  painful  it 
was  to  part  with  her.  But  God  took  her,  and  sus- 
tained us  under  the  bereavement ;  he  is  righteous,  and 
praised  be  his  holy  name!  Her  mortal  remains 
repose  in  the  burial-ground  of  Carlisle.  In  August, 
1829,  my  daughter,  Elizabeth,  was  married  to  David 
N.  Mahon,  M.  D.,  of  Carlisle. 

After  Commencement,  the  last  of  September,  1829, 
my  connection  with  the  College  being  dissolved,  I 
accepted  the  office  of  Corresponding  Secretary  and 
General  Agent  of  the  Board  of  Education  of  the  Pres- 
byterian Church,  and  entered  immediately  on  the 
duties  of  the  station,  my  family  remaining  in  Car- 
lisle. In  September,  1830,  we  removed  back  to  Phi- 
ladelphia, that  being  more  central  and  convenient  for 
the  business  in  which  I  was  now  engaged.  The  duty 
of  training  young  men  for  the  work  of  the  gospel 
ministry,  and  of  providing  for  the  wants  of  the  indi- 
gent, had  long  been  felt,  and  had  always  received 


REV.    WILLIAM    NEILL,    D.  D.  57 

some  attention  in  our  church ;  but  the  mode  of  accom- 
plishing this  desirable  object,  now  adopted,  was  at 
that  time  new,  and  thought  by  many  to  be  of  doubtful 
issue.  There  were  fears,  prejudices,  and  rival  insti- 
tutions in  the  way,  so  that,  during  my  connection 
with  the  Board,  we  did  little  more  than  consult  the 
church,  invite  the  cooperation  of  the  Presbyteries, 
and  prepare  the  way  for  a  thorough  prosecution  of 
the  important  enterprise. 

Every  step  was  taken  cautiously,  and  we  proceeded 
on  a  small  scale,  watching  the  indications  of  Provi- 
dence, and  seeking  the  favour  and  united  aid  of  our 
brethren.  As  the  field  opened  before  us,  and  the  work 
accumulated  upon  our  hands,  finding  that  the  duties 
were  too  heavy  for  my  feeble  health,  I  resigned  the 
station,  after  occupying  it  about  two  years,  in  the 
autumn  of  1831.  The  Rev.  John  Breckinridge  was 
appointed  my  successor,  and  coming  to  the  work  with 
his  eminent  qualifications,  and  taking  hold  with  a 
strong  hand  and  a  determinate  purpose,  the  institu- 
tion prospered,  and  is  now  doing,  under  favour  of 
Divine  Providence,  great  and  good  service  to  the 
cause  of  Christ.  I  am  still  a  member  of  the  Board, 
and  feel  a  deep  interest  in  its  success.  It  is  the 
natural  ally  of  the  Board  of  Missions,  and  constitutes 
one  of  the  main  springs  of  the  evangelical  action  of 
our  ecclesiastical  body  upon  this  fallen  world.  Being 
thus  released  from  all  local  engagements,  I  accepted 
an  invitation  to  Germantown,  where  I  now  write,  to 
serve  a  feeble  church  of  our  connection,  as  a  stated 
supply.    Accordingly  in  September,  1831,  we  removed 


58  AUTOBIOGRAPHY   OF   THE 

hither;  and  here  we  are  surrounded  with  comforts, 
though  in  circumstances  different  from  what  we  have 
been  used  to. 

Two  considerations  operated  mainly  in  bringing  me 
to  this  place.  1st.  I  was  anxious  to  resume  the  min- 
isterial work  as  my  sole  employment.  Germantown 
was  the  first  place  that  offered ;  and  though  poor  and 
unpromising,  it  was  within  the  Lord's  vineyard,  and 
Providence  seemed  to  say,  Go.  2d.  My  dear  and 
lamented  friend,  John  S.  Henry,  Esq.,  whose  family 
residence  was  here,  expressed  his  earnest  wish  that  I 
should  come,  promising  a  liberal  contribution  towards 
my  support,  which  he  more  than  fulfilled  while  he 
lived;  for  he  died  December  10th,  1835,  deeply  and 
extensively  regretted.*  The  Domestic  Missionary 
Board  of  the  General  Assembly  have  given  from  one 
hundred  and  fifty  to  two  hundred  dollars  per  annum, 
since  I  have  been  here,  and  several  benevolent  indi- 
viduals have  given  something,  so  that  with  what  the 
congregation  find  themselves  able  to  do,  from  time  to 
time,  amounting  perhaps  to  from  two  to  three  hundred 
dollars  a  year,  together  with  my  own  small  means, 
and  good  economy,  we  live  comfortably.  My  son, 
William  Van  Dyke,  is  living  in  Virginia,  married  to  a 
daughter  of  Dr.  Thomas  Triplett,  Surgeon  in  the 
Navy.  My  younger  children  are  going  forward  with 
their  education,  and  I  trust  my  labour  is  not  in  vain 

*  My  youngest  son  I  named  for  my  dear  friend,  John  S.  Henry, 
•whose  death  was  a  grievous  affliction  to  his  family,  and  an  irrepa- 
rable loss  to  us,  and  to  the  church.  How  mysterious  are  the  ways 
of  Providence ! 


EEV.   WILLIAM   NEILL,    D.  D.  59 

in  the  Lord.  "  Godliness,  with  contentment,  is  great 
gain."  We  purpose  remaining  here  till  Divine  Provi- 
dence shall  seem  to  us  to  say,  "Arise  and  go  hence." 
Our  cup,  since  our  residence  here,  has  been  a  mixed 
one,  but  the  predominant  ingredient  has  been  mercy. 

Soon  after  our  settlement  in  the  place,  the  life  of 
one  of  my  daughters  was  threatened  for  many  weeks; 
but  by  the  blessing  of  God  on  the  untiring  attention 
and  skilful  treatment  of  our  esteemed  physician.  Dr. 
Samuel  Betton,  she  was  restored  to  her  usual  health. 
Immediately  on  her  recovery  her  mother  began  to 
decline  in  health,  and  after  a  lingering  and  pro- 
gressive illness  of  eight  or  nine  months,  she  died 
October  13th,  1832. 

On  the  15th  day  of  April,  1835,  I  was  married  to 
Sarah  S.  Elmer,  only  daughter  of  Dr.  Ebenezer 
Elmer,  of  Bridgeton,  New  Jersey. 

The  state  of  religion  in  this  place,  though  lament- 
ably low,  has  been  apparently  better  this  winter  than 
usual.  There  has  been  for  some  months  past  a  more 
than  ordinary  attendance  on  public  worship.  Our 
Sabbath-school  is  growing,  and  the  cause  of  temper- 
ance is  making  some  progress.  I  preach  and  visit 
pastorally  about  as  much  as  I  ever  did,  though  in  a 
much  more  limited  field;  am  doing  some  good,  I  hope, 
by  the  distribution  of  religious  tracts  and  papers;  and 
we  are  looking  and  longing  for  a  season  of  refreshing 
from  the  presence  of  the  Lord.  I  sometimes  think 
God  has  placed  me  here  to  test  my  attachment  to  the 
blessed  Master's  work,  out  of  the  way  of  being  influ- 
enced by  its  temporal  emoluments.     Well,  if  it  be  so, 


60  AUTOBIOGRAPHY  OF  THE 

and  I  am  enabled  to  stand  the  test,  it  is  good  to  be 
here.  The  lowest  place  in  the  kingdom  is  a  post  of 
honour  high  enough  for  me;  and  I  think  I  can  hon- 
estly say,  that  I  do  love  the  service  of  God  in  the 
gospel  of  his  Son,  aside  from  the  worldly  advantages 
and  popular  favour,  which  in  some  situations  are 
connected  with  it.  Yet  I  may  be  deceived.  Lord, 
save  me  from  every  refuge  of  lies,  and  fix  my  heart 
and  hope  on  the  deep,  and  broad,  and  firm  foundation 
of  grace,  which  is  laid  in  Christ,  the  anointed  holy 
King  of  Zion ! 

And  now,  praying  that  what  has  been  written  may 
be  useful  when  it  comes  to  be  read,  if,  indeed,  it  shall 
ever  see  the  light,  and  thanking  God  for  the  good 
effect  the  review  has  had  on  my  own  mind,  I  arrest- 
the  current  of  the  humble  narrative,  on  this  second 
day  of  February,  1837.  If  anything  should  occur 
hereafter  worthy  of  note,  it  can  be  added  by  another 
hand,  if  mine  should  be  suddenly  and  unexpectedly 
rendered  incapable  of  writing. 

January  2d^  1840. — Three  years  ago,  this  day,  I 
began  to  write  these  memories,  and  having  brought 
the  narrative  down  to  February  2d,  1837,  it  was  there 
arrested,  with  the  intention  of  resuming  it,  should  my 
life  be  spared.  Now,  at  the  opening  of  another  year, 
finding  myself  and  family  in  comfortable  circum- 
stances, I  raise  my  Ebenezer  in  honour  of  the  Divine 
mercy,  and  proceed  to  note  down  a  few  particulars 
which  occurred  in  the  course  of  the  last  three  years. 

The  year  1837  passed  off  quietly,  and  without  any 
events  woi-thy  of  special  note,  but  the  next  is  memo- 


REV.   WILLIAM   NEILL,   D.  D.  61 

rable.  Early  in  the  spring  I  took  a  lot  of  ground  on 
rent,  with  the  view  of  erecting  a  building  on  it,  for 
the  double  purpose  of  a  lecture-room  and  a  young 
ladies'  seminary.  In  this  enterprise  I  received  assist- 
ance from  a  few  generous  friends ;  the  house  was  com- 
pleted and  in  use  by  the  beginning  of  winter.  We 
worshipped  in  it  on  Wednesday  evenings,  and  the 
school  went  into  operation  immediately  with  encour- 
aging prospects;  but,  in  the  course  of  a  year  or 
eighteen  months,  we  built  a  lecture-room  adjoining 
the  church  edifice,  and  I  transferred  the  school  to  a 
lady,  who  was  to  have  purchased  the  house,  but  fail- 
ing to  do  so,  I  changed  it  into  a  dwelling,  and  after- 
wards sold  it  at  some  discount. 

September  ISth,  1838.— My  dear  Elizabeth,  wife  of 
Dr.  D.  N.  Mahon,  of  Carlisle,  died.  This  was  a  pain- 
ful stroke  to  us  all,  and  a  breach  in  our  circle  of  loved 
ones  which  is  irreparable.  She  was  the  only  daughter 
of  my  first  wife,  and  a  woman  of  great  w^orth,  not  only 
to  her  family  and  friends,  but  to  the  church  of  God, 
in  w^hose  prosperity  she  took  a  great  interest. 

In  May  of  this  year  (1838,)  occurred  the  great 
schism  in  our  church,  at  the  meeting  of  the  General 
Assembly.  The  preceding  Assembly  had  exscinded 
four  Synods  as  incurably  unsound.  This  act  was 
disregarded  by  the  Presbyteries  concerned ;  but  when 
their  commissioners  to  the  Assembly  of  this  year 
presented  their  credentials  and  claimed  seats,  they 
were  rejected;  whereupon  they  retired  and  organized, 
claiming  to  be  the  Constitutional  Assembly,  com- 
monly known  since  as  the  New^-school  body,  though 
6 


62  AUTOBIOGRAPHY  OF   THE 

clinging  to  the  old  style  and  title.  What  followed  is 
well  known,  and  by  many  on  both  sides  was  deeply 
lamented.  Litigation,  evil  surmisings,  and  sad  alien- 
ations, gave  occasion  to  the  enemies  of  Christ  to 
reproach  his  cause,  and  served  as  a  stumbling-block 
to  many. 

I  always  thought,  and  think  now,  that  milder  mea- 
sures would  have  answered  better,  and  been  more  for 
edification.  True,  discipline  had  been  neglected,  and 
serious  evils  had  crept  in  among  us,  both  in  doctrine 
and  order ;  but  our  system  is  recuperative,  and  would 
have  recovered  its  energy  in  a  few  years,  had  its  prin- 
ciples been  applied  by  regular  process.  God  is  over- 
ruling our  evil  action,  however,  and  both  branches  of 
the  body  may  be  regarded  now  as  in  a  healthful  and 
growing  state.  I  prefer  the  Old-school,  with  all  its 
faults ;  but  the  dividing-line,  when  drawn,  threw  very 
many  dear  disciples  and  noble  churches  on  the  other 
side. 

The  root  of  the  evil  was  a  Plan  of  Union,  adopted 
in  1801,  by  our  General  Assembly  and  some  of  the 
New  England  associations,  for  the  gathering  in  of 
churches  in  Western  New  York;  which  produced,  in 
process  of  time,  a  mongrel  style  of  discipline — a  com- 
promise between  Presbyterian  order  and  Congrega- 
tionalism— well-meaning,  but  ill-judged.  This  compact 
was  annulled  on  our  part  rather  unceremoniously, 
which  gave  great  offence.  The  New-school  men  clung 
to  it,  but  of  late  they  find  it  does  not  work  well. 

February  3c?,  1853 — at  Philadelphia.  I  will  now 
bring  these  notes  to  a  close,  if  possible,  before  I  stop. 


REV.   WILLIAM  NEILL,   D.  D.  63 

In  the  autumn  of  1842,  we  made  arrangements  to 
return  to  Philadelphia;  and  mj  friend,  the  Rev. 
Thomas  B.  Bradford,  hearing  of  my  intention  to 
leave,  signified  his  willingness  to  take  the  place.  I 
introduced  him ;  he  preached,  and  was  accepted  una- 
nimously as  stated  supply. 

From  the  foregoing  statement,  it  will  be  seen  that 
I  was  eleven  years  stated  supply  at  Germantown. 
And  here  it  is  natural  to  ask.  What  were  the  fruits  of 
my  labours  during  this  period?  Not  great,  indeed, 
but  yet  worthy  of  notice,  to  the  praise  of  Divine 
grace.  When  I  entered  that  uninviting  field,  the 
church  had  but  a  nominal  existence.  There  were 
three  ruling  elders,  with  one  deacon,  and  a  few  com- 
municants, hard  to  find,  scattered  and  disheartened. 
I  looked  after  them,  and  found  that  several,  whose 
names  were  enrolled,  had  died  or  moved  away.  I 
preached  to  the  few  that  could  be  collected,  twice  on 
the  Sabbath,  lectured  on  Wednesday  evenings,  and 
opened  a  rotary  prayer-meeting  on  Friday  evenings; 
and  thus  we  moved  on  very  slowly,  but  harmoniously. 
I  introduced  the  keeping  of  sessional  records,  which 
was  a  new  measure  there;  as  they  had  not  been  used 
to  anything  more  than  a  register  of  members,  admis- 
sions to  the  Lord's  table,  baptisms,  marriages,  and 
deaths.  It  was  a  day  of  small  things,  yet  we  grew 
by  little  and  little,  with  ebbings  and  Sowings ;  for  the 
population  was  sparse  and  fluctuating.  Presbyterian- 
ism  was  at  a  ruinous  discount,  and  materials  for  a 
church  of  that  name  very  scarce.  The  few  church- 
going  people  in  and  about  the  town  were  Lutheran, 


64  AUTOBIOGRAPHY   OF   THE 

German  Reformed,  Methodist,  Episcopalians,  Men- 
nonists,  &c.  Great  numbers  were  of  no  creed,  and 
passed  the  Sabbath  in  visiting  and  amusement;  some 
continued  their  secular  pursuits.  A  few  men  of  wealth 
and  leisure  gave  all  their  influence  in  favour  of  prac- 
tical infidelity,  and  against  the  Bible. 

Still  we  held  on  quietly,  and,  at  one  time,  we  really 
had  a  refreshing  from  the  Lord,  and  received  as  its 
fruits  some  twelve  or  fourteen  persons  to  the  commu- 
nion of  the  church  on  a  sacramental  occasion.  We 
built  a  comfortable  lecture-room,  and  had  a  flourishing 
Sunday-school.  At  my  suggestion,  a  subscription  was 
opened  to  procure  a  congregational  library,  and  we 
kept  it  in  the  lecture-room. .  It  was  small  at  first,  but 
very  select,  containing  some  of  the  choice  works  pub- 
lished by  our  Board  of  Publication.  Such  a  library, 
under  proper  regulations,  should  be  in  every  church. 
"Give  attention  to  reading,"  is  addressed  to  all  peo- 
ple, as  well  as  ministers.  Reading,  hearing,  preach- 
ing, and  prayer,  are  mutual  helpers  of  each  other,  and 
if  rightly  used,  will  be  found  to  be  greatly  conducive 
to  our  growth  in  grace,  and  the  knowledge  of  God  our 
Saviour. 

During  my  stay  among  them,  the  people  increased 
in  number  and  strength,  manifested  a  good  degree  of 
zeal  in  the  cause  of  missions,  temperance,  and  the 
colonization  enterprise  on  the  western  coast  of  Africa. 
They  contributed,  as  they  felt  able,  for  the  support  of 
the  gospel  at  home  and  abroad.  There  was  a  debt  of 
long  standing  pressing  upon  us.  In  my  farewell  dis- 
course, I  urged  the  necessity  of  paying  off  this  incum- 


REV.    WILLIAM   NEILL,   D.  D.  65 

brance;  and  my  successor,  Mr.  Bradford,  did  them 
good  service  by  his  strenuous  and  successful  efforts  to 
get  them  out  of  debt,  and  off  the  Missionary  Board. 

They  are  now  (1853)  a  strong,  self-sustaining 
church,  and  have  an  excellent  pastor,  the  Rev.  Henry 
J.  Yan  Dyke,  in  whom  they  are  all  well  united ;  and 
at  Chestnut  Hill,  the  upper  part  of  the  town,  there 
has  been  a  church  organized  with  good  prospects, 
under  the  ministry  of  the  Rev.  Roger  Owen.  They 
have  erected  a  chaste  and  commodious  house,  which  is 
nearly  ready  to  occupy;  and  I  see  now,  that  my  hum- 
ble labours  were  not  in  vain  in  the  Lord  among  this 
people ;  they  were  thus  kept  together  till  the  day  of 
their  prosperity  came,  by  favour  of  Providence.  By 
the  rapid  increase  of  people  in  and  about  Philadel- 
phia, Germantown  has  become  a  large  and  beautiful 
village,  and  we  have  now,  instead  of  one  feeble  church, 
two  of  considerable  strength  with  fine  prospects. 
"  Who  hath  despised  the  day  of  small  things  ?" 

Since  my  return  to  Philadelphia  I  have  been  fully 
occupied  in  serving  vacant  churches,  and  acting  as  a 
missionary  in  some  of  the  charitable  institutions  of  the 
city,  particularly  the  "AVidows'  Asylum,"  and  one  of 
the  "Magdalen  Asylums,"  where  I  have  seen  with 
pleasure  the  benign  influence  of  the  gospel  on  the 
afflicted  and  the  lowly.  Though  I  have  neither  had, 
nor  wish  to  have,  a  special  pastoral  charge,  since  leav- 
ing Germantown,  yet  I  have  continued  in  the  work  of 
the  ministry,  not  only  in  compliance  with  my  ordina- 
tion vows,  but  from  preference,  and  from  a  deep  and 
settled  conviction  of  its  Divine  appointment  and  benign 
6* 


6Q  AUTOBIOGRAPHY   OF   THE 

bearing  on  the  temporal  and  eternal  interests  of  man- 
kind. Besides  preaching  almost  as  much  as  in  former 
years,  I  have  written,  and  delivered  twice,  a  course  of 
lectures  on  the  "Evidences  of  Christianity,"  pre- 
pared and  published  a  volume  of  "Lectures  on  Bibli- 
cal History"  to  the  time  of  Joshua,  and  a  "Practical 
Exposition  of  the  Epistle  to  the  Ephesians;"  besides 
occasional  discourses  and  fugitive  pieces.  Yet,  alas ! 
how  little  have  I  done,  and  how  imperfectly,  for.  my 
dear  Lord  and  Saviour,  who  has  died  for  me,  and 
given  me  the  sweet  hope  of  forgiveness  and  eternal 
life! 


Here  Dr.  Neill's  account  of  himself  ends,  in  a  man- 
ner so  abrupt  as  to  indicate  that  it  was  not  finished. 
Not  many  days  before  his  death  he  expressed  re- 
gret that  he  had  not  resumed  his  narrative,  and 
brought  it  nearer  to  the  close  of  his  life.  But  the 
seven  years  that  followed  this  last  record  of  his  own 
pen,  were  characterized  by  experiences  and  deeds 
which  would  be  more  faithfully  written  by  others  than 
by  himself.  There  was  a  gradual  increase  of  Chris- 
tian zeal  and  earnestness  in  doing  good.  His  prayers, 
addresses,  and  sermons,  during  this  period,  equalled 
those  of  the  best  days  of  his  ministry,  in  strength  of 
thought,  in  propriety,  correctness  of  language,  ar- 
rangement and  argument,  while  th-ey  greatly  excelled 
them  in  earnestness,  pungency,  directness,  and  unc- 
tion.    The  writer  listened  to  no  preacher  whom  he 


REV.   WILLIAM   NEILL,    D.  D.  67 

had  the  privilege  to  hear,  with  more  uniform  interest 
and  edification  than  to  Dr.  Neill.  His  strong  sympa- 
thy and  hearty  cooperation  in  what,  with  so  much 
fitness,  is  called  the  *'  Great  Awakening"  of  our  times, 
were  apparent  to  all.  Those  who  heard  his  prayers 
and  his  affectionate  and  earnest  exhortations,  will  not 
forget  them  while  they  live;  That  his  delicate  frame 
should  have  had  such  power  of  endurance,  could 
labour  so  long,  and  accomplish  so  much,  is  evidence  of 
the  special  care  of  that  Providence  on  which  he  habitu- 
ally relied.  He  was  well  aware  of  his  feeble  hold  on 
life,  and  not  only  conversed  familiarly  with  his  friends 
about  his  death,  but  was  habitually  so  prepared,  as  to 
live  divested  of  all  fear.  The  calm,  dispassionate, 
and  collected  manner  in  which  he  delivered  his  last 
messages  to  friends,  and  gave  directions  concerning 
his  funeral,  reminded  one  of  the  parting  instructions 
of  a  father  about  to  leave  his  family  for  a  week,  or 
for  only- a  night.  In  Dr.  Neill's  death  we  saw  nothing 
of  the  ^'king  of  terrors."  When  not  engaged  in  con- 
versation with  others,  his  mind  was  filled  with  hea- 
venly meditations,  while  the  precious  doctrines  and 
promises  of  the  gospel  were  repeated  with  an  almost 
supernatural  copiousness  and  fluency.  They  came  to 
him  with  an  adaptedness  and  pertinency  that  indi- 
cated a  special  ministry  of  the  Comforter  in  suggest- 
ing them.  His  physical  sufferings,  which  at  times 
were  very  severe,  extorted  no  expressions  of  impa- 
tience or  complaint.  His  habitual  language,  when- 
ever we  were  at  his  bedside,  was  that  of  submission, 
thankfulness,  and  praise.    For  several  hours  that  pre- 


68  AUTOBIOGRAPHY,   ETC. 

ceded  the  last,  he  was  apparently  unconscious  of  what 
was  passing  around  him;  and  when  the  time  of  his 
exit  came,  at  three  o'clock  on  the  morning  of  the  8th 
of  August,  1860,  it  was  made  so  gently,  that  the  exact 
moment  was  not  perceived. 

The  interment  of  Dr.  Neill  was  postponed  till  the 
13th,  when  it  was  conducted  in  accordance  with  the 
instructions  that  had  been  given  by  himself.  It  was 
deemed  a  just  tribute  of  respect  to  one  who  had  been 
held  in  so  high  esteem,  that  a  discourse  should  be 
preached  commemorative  of  his  labours  and  life. 


DISCOURSE 


COMMEMORATIVE    OF   THE 


LIFE  AND  CHARACTER  OF  REY.  DR.  NEILL, 
By  JOSEPH  H.  JONES,  D.  D. 


FOR   ME    TO   LIVE    IS    CHRIST,    AND   TO    DIE    IS    GAIN. 

Philippians  i.  21. 

When  Cicero  had  readied  the  age  of  sixtj-one,  he 
■wrote  in  five  books  his  "Tusculan  Disputations.'* 
They  are  a  discussion  of  five  difi'erent  questions  in 
heathen  philosophy,  relating  to  the  happiness  of  human 
life.  The  first  of  these  books  treats  of  death — in  which 
all  the  skill  of  his  eloquent  and  graceful  pen  is  put  in 
requisition  to  divest  the  last  enemy  of  his  terrors, 
and  make  his  readers  think  that  "to  die  is  gain."  He 
condemns  suicide,  and  any  agency  of  a  man  in  pro- 
curing his  own  death,  and  teaches  a  better  morality 
on  this  and  several  other  subjects  than  many  who 
have  borne  the  Christian  name.  But  all  his  argu- 
ments fail  to  convince.  He  says  that  "  Cato  exulted 
in  the  opportunity  of  dying  when  his  time  came;" 
but  he  mentions  no  good  reason  why.  "  That  the  life 
of  a  philosopher  is  but  a  continuous  meditation  on 
death."  But  when  he  attempts  to  tell  us  what  the 
philosopher  hoped  for  after  death,  we  wonder  that 
he  should  have  thought  of  it  so  much,  or  have  cared 


70  COMMEMORATIVE   DISCOURSE 

to  think  of  it  at  all.  No ;  the  teachings  of  this  illus- 
trious Roman  do  not  suggest  a  single  hint  to  allay 
the  slavish  fears  of  the  dying.  He  could  not  speak 
"with  authority;"  he  knew  not  what  to  say.  He 
"wanted  light  on  this  occult  subject.  Cato's  freedom 
from  fear,  therefore,  was  not  intelligent;  it  was 
studied  or  pretended,  and  not  real.  It  belonged  only 
to  those  who,  like  the  author  of  our  text,  were  taught 
in  a  better  and  more  enlightened  school,  to  assure  us, 
not  only  that  "death  is  gain,"  but  for  whom  it  is 
gain,  and  why  or  how  it  is  gain ; — to  show  some  sup- 
port or  rational  basis  on  which  a  truth  of  such 
unspeakable  importance  can  rest.  All  this  we  find 
in  the  new  philosophy  of  our  apostle,  which  connects 
the  end  of  life  with  its  antecedent  works  and  faith; 
which  couples  the  man's  gain  at  death  with  Christ, 
to  whom  he  has  been  united  in  life. 

Those  who  are  accustomed  to  read  the  Scriptures 
critically  and  in  different  versions,  are  aware,  that 
there  is  a  slight  discrepancy  among  them  in  relation 
to  the  passage  before  us.  Calvin  says,  that  its  precise 
meaning  has  been  mistaken  by  both  translators  and 
expounders.  He  would  render  it,  "  Christ  is  my  gain 
whether  in  life  or  in  death."  Some  other  versions 
translate  it  in  the  same  way.  But  while  these 
learned  men  difi'er,  to  some  extent,  in  changing  Paul's 
language  into  their  own,  they  agree  essentially  in 
their  ideas  of  his  meaning — that  the  gainful  death 
he  speaks  of,  was  the  legitimate  result  of  his  peculiar 
life.  For  him  "to  die  was  gain,"  because  "to  live 
was  Christ." 


BY   REV.    DR.   JOSEPH   H.   JONES.  71 

All  that  the  apostle  designs  to  teach,  therefore, 
may  be  set  forth  with  sufficient  fulness  for  the  pur- 
pose of  this  discourse,  by  a  brief  exposition, 

I.  Of  the  sort  of  life  here  referred  to ;  and 

II.  Of  the  gain  by  such  a  death  as  follows  it. 
Every  hearer  has  doubtless  noticed   the   unusual 

phraseology  in  which  this  wonderful  existence  is 
expressed.  "For  me  to  live  is  Christ;"  which,  as 
describing  Paul's  alliance  to  his  Master,  and  teaching 
a  great  truth  of  Christian  experience,  is  perfectly 
intelligible.  But  taken  into  any  diiferent  connection, 
for  the  purpose  of  setting  forth  the  relation  of  other 
disciples  to  their  head,  it  is  an  unwarrantable  sole- 
cism. Antigonus,  one  of  the  kings  of  Macedonia, 
was  an  enthusiastic  admirer  of  Zeno,  the  founder  of 
the  Stoic  philosophy;  but  who  that  desired  to  express 
this  high  regard  would  say,  that  for  him  to  live  was 
Zeno  ?  Nor  would  it  have  struck  the  ear  less  strangely 
for  one  to  have  said,  that  for  Xenophon  to  live  was 
Socrates,  because  the  former  was  such  an  earnest  be- 
liever and  advocate  of  this  great  teacher's  doctrines. 
But  nobody  thinks  it  anomalous,  either  in  thought  or 
diction,  when  the  Apostle  says,  that  "for  me  to  live 
is  Christ."  His  meaning  is  discovered  and  is  readily 
understood  as  descriptive  of  a  certain  experience 
which  is  known  to  be  a  reality,  though  incapable  of 
being  adequately  set  forth  in  any  form  of  words. 

Every  disciple  of  Christ  is  a  witness  to  its  truth. 
It  is  the  most  significant  and  comprehensive  mode 
possible,  of  describing  his  thoughts  of  Christ,  his  de- 
pendence on  Christ,  his  obligations  to  him,  and  his 


T2  COMMEMORATIVE   DISCOURSE 

hopes    from   him   as   the  Alpha  and  Omega  of  his 
salvation. 

Among  the  many  thoughts  which  this  language 
comprehends,  the  apostle  would  recognize  Christ  as 
being, 

1.  The  Source  of  Ms  life. 

As  the  body  imparts  life  to  the  limbs — as  streams 
live  upon  the  fountains  from  which  they  issue — as 
the  vine  is  the  source  of  life  to  the  branches — so 
were  all  of  Paul's  life-springs  in  Christ.  This  deriv- 
ing of  life  from  Christ,  or  living  on  him,  is  taught  in 
the  symbols  of  the  sacramental  table,  alluded  to  in 
John  vi.  63,  where  it  is  said,  *' Except  ye  eat  the  flesh 
of  the  Son  of  man,  and  drink  his  blood,  ye  have  no 
life  in  you."  Another  idea  embraced  in  this  lan- 
guage of  Paul  is, 

2.  That  to  advance  Christ's  kingdom  was  the  main 
purpose  and  object  of  his  life. 

It  was  the  continued  motive,  irresistible  and  endur- 
ing, which  led  him  onward,  from  the  beginning  of 
his  Christian  life  to  its  end.  "What  things  were 
gain"  to  him — all  the  wealth  and  worldly  honour  that 
awaited  him  as  a  popular  leader  among  the  Pharisees, 
he  "counted  loss  for  Christ."  To  preach  His  gospel, 
he  did  not  shrink  from  the  exhausting  labours — 
stripes  above  measure,  beatings  with  rods,  stonings, 
shipwrecks,  perils  of  waters,  perils  of  robbers,  perils 
of  his  own  countrymen,  perils  by  the  heathen ;  in  the 
city,  in  the  wilderness,  in  the  sea,  and  among  false 
brethren,  of  which  he  writes  so  graphically  in  his 
second  Epistle  to  the  Corinthians,  xi.  23 — 27.    None 


BY   REV.    DR.    JOSEPH   H.    JONES.  73 

of  these  things  moved  him ;  neither  did  he  count  his 
life  dear  unto  himself,  so  that  he  might  finish  his 
course  with  joj,  and  the  ministry  which  he  had  re- 
ceived of  the  Lord  Jesus,  to  testify  the  gospel  of 
the  grace  of  God.  Acts  xx.  24,  25.  Another  mean- 
ing conveyed  by  this  language  of  Paul  is, 

3.  That  the  highest  happiness  of  his  life  was  de- 
rived from  communion  with  Christ;  and  hence  his 
trials,  severe  and  appalling  as  they  would  have  been 
to  most  men,  did  not  frighten  him  nor  impair  his 
enjoyment.  His  happiness  was  drawn  from  such  a 
source,  that  no  changes  in  his  circumstances  could  in 
any  sensible  degree  affect  it.  He  could  sing,  and 
praise  Grod,  with  as  much  joy  fulness  in  the  dungeon 
at  Philippi,  as  in  the  house  of  Lydia. 

Christ  was  the  spring  of  all  his  joys, 

The  life  of  his  delights, 
The  glory  of  his  brightest  days, 

And  comfort  of  his  nights. 

When  he  stood  in  disgrace  before  Agrippa,  the  gazing- 
stock  of  a  heathen  multitude,  he  was  not  unhappy; 
nor  would  he  have  then  exchanged  places  with  his 
royal  judge,  even  if  he  could.  And  to  mention  but 
a  single  thought  more — Paul's  language  implies  an 
abiding  impression 

4.  That  his  own  honour  was  identified  ivith  the 
cause  of  Christ.  He  felt  the  liveliest  sympathy  on 
every  indignity  done  to  his  beloved  Master,  or  to 
any  of  his  true  disciples.  Who  that  reads  his  epistles, 
can  fail  to  see  that,  with  the  apostle  John,  he  had 
"no  greater  joy  than  to  hear  that  his  children  walked 

7 


74  COMMEMORATIVE   DISCOURSE 

in  truth,"  (3  John  4;)  and  no  greater  sorrow,  than 
"when  they  relapsed  into  sin,  and  covered  themselves 
and  the  Christian  cause  with  dishonour.  Their  integ- 
rity, consistency,  and  perseverance  in  their  appro- 
priate duties,  were  his  life.  "Now  we  live,"  he  says  to 
his  endeared  brethren  at  Thessalonica,  "if  ye  stand 
fast  in  the  Lord."  As  an  affectionate  father  shares  in 
all  that  touches  the  honour  of  his  children,  so  did  our 
illustrious  apostle,  and  so  does  every  other  friend  of 
Christ  feel  himself  to  he  personally  interested  in  all 
that  concerns  his  fellow-disciples,  or  their  glorious 
Head. 

Such,  very  imperfectly  expounded,  is  the  meaning 
of  Paul  in  this  peculiar  language  descriptive  of  his 
life.  Nor  need  any,  who  can  say  in  such  an  accepta- 
tion, "for  me  to  live  is  Christ,"  falter  in  adopting 
the  triumphant  clause  that  follows,  "to  die  is  gain." 

II.  But  to  what  special  advantage  does  the  Apostle 
refer  as  the  issue  of  such  a  life?  "To  die,"  as  the 
hearer  well  knows,  is  to  undergo  a  change  which  is 
proverbial  for  its  terror.  Among  all  the  fearful 
things  from  which  our  nature  shrinks,  this  holds  the 
preeminence,  and  is  fitly  styled  by  Bildad  the  Shu- 
hite,  their  "king."  It  is  this  which  makes  the  exist- 
ence of  thousands  so  bitter,  that  they  regret  their  ever 
having  entered  the  world,  such  is  their  tormenting 
dread  of  going  out  of  it.  Death  is  the  alloy  which 
makes  the  finest  gold  dim.  It  is  the  "dead  fly" 
in  the  sweetest  "ointment  of  the  apothecary."  It  is 
the  portentous  hand  that  writes  "tekel"  on  all  our 
worldly  gains.     Nor  have  the  terrors  of  this  enemy 


BY   REV.    DR.    JOSEPH   H.    JONES.  75 

been  overrated  in  relation  to  those  who  are  unpre- 
pared to  meet  him.  Death  to  them  is  the  end  of 
privileges  and  means  of  grace.  He  that  is  unchanged 
and  is  morally  "filthy"  at  death,  must  be  "filthy  still" 
to  all  eternity.  If  lost  then,  he  is  lost  for  ever.  And 
O  the  thought,  how  inefiably  dreadful !  of  being  shut 
out  from  heaven,  and  of  having  our  never-ending 
existence  in  all  the  sins  and  sufi'erings,  and  the  godless 
companionship  of  hell !  We  have  said  that  the  way 
to  escape  the  terrors  of  an  accusing  conscience  and 
banish  the  fear  of  death,  has  eluded  all  the  searchings 
of  human  philosophy.  The  secret  was  not  found  in 
the  almost  three  hundred  systems  of  the  ancients  men- 
tioned by  Varro.  But  it  was  first  brought  to  light 
in  the  heaven-disclosed  science  of  this  inspired  volume. 
This  is  a  new  system  of  truth,  hitherto  unknown,  con- 
taining the  chief  duty,  as  well  as  the  "chief  end  of 
man,"  in  which  death  is  an  essential  element.  A  new 
song  of  joy  and  triumph  is  put  into  the  mouth  of 
trembling  humanity.  Her  tears  are  wiped  away; 
her  days  of  mourning  are  ended,  and  the  "king  of 
terrors"  becomes  an  angel  of  mercy.  If  death  be  the 
loss  of  some  things  to  such  a  man  as  Paul,  it  is  the 
gain  of  others,  that  are  infinitely  greater  and  better. 

1.  It  is  a  happy  release  from  all  the  natural  evils 
of  life;  from  all  the  trouble  that  "man  is  born 
to,"  as  the  sparks  fly  upward;  from  sickness,  op- 
pression, care,  anxiety,  melancholy,  heart-ache ;  from 
all  that  can  give  pain  to  the  body  or  disquiet  to  the 
soul.     Such  a  death  "is  gain,"  because, 

2.  It  is  the   end  of  all  the  spiritual  evils  of  life. 


76  COMMEMORATIVE   DISCOURSE 

of  all  conflicts  with  "the  world,  the  flesh,  and  the 
devil."  It  is  the  hour  of  the  soul's  triumph  over 
every  adversary,  and  the  "fight  of  faith"  is  now 
ended  for  ever.  There  are  no  more  struggles  with 
an  evil  heart  of  unbelief;  with  its  apathy,  wander- 
ing aflections,  its  envy,  jealousy,  pride,  malice,  and 
uncharitahleness.  The  Divine  image,  which  was  lost 
at  the  apostasy,  is  now  restored,  and  the  child  of  God 
at  death  becomes  perfect  as  his  Father  in  Heaven 
is  perfect.  But  death  is  gain  in  a  higher  and  more 
important  sense  than  that. 

3.  It  is  to  depart  and  he  with  Christ,  But  what 
this  language  comprehends  in  all  its  import— what 
it  is  to  be  with  Him  and  like  Him ;  to  be  a  sharer 
in  his  happiness  and  glory,  who  can  tell  but  they 
who  know  what  it  means  by  their  personal  experi- 
ence? Eye  hath  not  seen  nor  ear  heard  it,  and 
when  the  apostle  returned  from  the  "third  heaven," 
where  he  had  enjoyed  it  for  a  season,  he  wanted  the 
powers  of  speech  to  express  it.  The  things  he  saw, 
and  heard,  and  felt,  were  "unutterable."  But  we  are 
dwelling  too  long  in  our  exposition,  which  was  de- 
signed to  be  only  a  preface  to  what  you  have  been 
invited  to  hear  this  evening,  of  one  in  whose  Paul-like 
life  and  death  the  apostle's  words  were  so  well  ex- 
emplified. 

And  in  preparing  this  tribute  to  our  departed 
friend,  it  is  gratefully  acknowledged  that  we  have 
been  greatly  aided  by  his  own  suggestion  of  our 
teit.  More  than  a  year  before  his  death,  when  in  the 
enjoyment  of  his  ordinary  health,  the   request  was 


BY   REV.    DR.    JOSEPH   H.    JONES.  77 

made  that,  should  such  a  service  as  we  now  render 
fall  to  the  lot  of  the  speaker,  these  words  of  Paul 
should  be  the  text.  To  any  preacher  who  had  known 
Dr.  Neill  intimately,  the  passage  would  have  occurred 
umprompted,  as  affording  the  most  appropriate  theme 
for  such  an  occasion,  that  he  could  select.  We  need 
not  remark,  that  the  wish  was  expressed  with  perfect 
modesty,  and  without  the  least  savour  of  complacency 
in  his  Christian  attainments,  by  which  he  would  seem 
to  liken  himself  to  Paul.  No  man  was  ever  more 
backward  to  make  either  his  personal  religion  or  his 
official  labours  the  topic  of  conversation,  much  less  of 
boasting;  but  when  referred  to  in  our  private  inter- 
course, I  know  not  how  often  he  has  dwelt  in  the  most 
disparaging  terms  on  his  numberless  delinquencies, 
neglected  opportunities  of  usefulness,  and  sins  of 
omission.  And  yet,  who  that  ever  enjoyed  the  benefit 
of  his  ministry,  heard  his  sermons,  and  witnessed  his 
daily  conduct,  ever  doubted  that  Christ  was  his  life,  in 
every  acceptation  of  that  strong  language,  as  inter- 
preted in  this  discourse;  that  Christ  was  habitually 
recognized  as  the  source  of  his  life?  To  advance 
Christ's  kingdom  was  the  main  object  of  his  life. 
The  highest  enjoyment  of  his  life  was  derived  from 
communion  with  Christ.  His  honour  was  identified 
with  the  cause  of  Christ.  Indeed,  our  text  is  so 
exact  a  description  of  Dr.  Neill's  life,  that  when  I 
have  expounded  its  meaning,  I  seem  to  myself  to 
have  accomplished  all  that  this  service  requires.  It 
is  the  biography  of  our  lamented  friend  in  epitome. 
What  need  be  added,  what  can  be  added,  to  make  our 
7* 


78  COMMEMORATIVE   DISCOURSE 

narrative  complete,  wlien  we  have  said  that  for  him  *'to 
live  was  Christ?"  It  comprehends  every  moral  excel- 
lency and  every  good  work  that  our  minds  can  con- 
ceive or  our  tongues  express.  It  embraces  every  detail 
that  we  wish  to  hear  or  know  of  his  private,  domestic, 
social,  and  official  life.  It  is  enough  to  say,  that  in 
each  and  every  department,  in  every  relation  and  sta- 
tion of  life,  for  him  "to  live  was  Christ."  His  pre- 
cepts were  the  rule  of  his  life,  and  His  holy  example 
was  the  pattern  of  his  life.  To  exemplify  these  re- 
marks by  the  number  of  facts  which  might  be  cited 
from  his  Autobiography,  would  only  be  the  anticipa- 
tion of  what  you  may  soon  have  the  privilege  of 
reading.  All,  therefore,  that  the  hearer  would  ex- 
pect or  desire  on  this  occasion,  is  only  an  expression 
of  opinion,  or  a  delineation  of  such  traits  of  character 
as  the  writer  of  his  own  memoirs  would  of  course 
omit;  such,  for  example,  as  those  which  relate  to 
himself  as  a  father,  a  husband,  and  a  member  of 
society.  But  the  integrity,  tenderness,  and  fidelity 
with  which  he  performed  the  duties  of  these  several 
relations  is  too  well  known  to  most  whom  I  address, 
to  make  such  an  account  more  than  a  rehearsal 
of  what  is  as  familiar  to  themselves  as  it  is  to  the 
speaker.  They  all  know  him  to  have  been  of  a  most 
tender  spirit,  charitable  to  the  infirmities  and  weak- 
nesses of  others,  ever  ready  to  forgive  their  faults 
and  injuries  to  himself,  and  utterly  incapable  of  re- 
sentment. 

Dr.  Neill  was  liberal  in  his   contributions  to  the 
poor  who  needed  clothing  or  bread,  and  had  a  lively 


BY  REV.   DR.   JOSEPH   H.   JONES.  79 

sympathy  with  indigent  students  in  pursuit  of  educa- 
tion, as  has  been  significantly  proclaimed  since  his 
death,  by  the  bequest  of  two  hundred  dollars,  (all  that 
he  could  well  afford,)  to  the  College  at  Princeton,  for 
the  aid  of  beneficiaries.  This  he  regarded  as  the 
paying  of  a  debt  of  honour,  contracted  when  a  student 
there.  He  also  gave  one  hundred  and  fifty  dollars  as 
an  expression  of  his  sympathy  with  disabled  ministers 
in  need,  and  the  suffering  widows  and  orphans  of 
deceased  ministers. 

Such  gifts,  in  view  of  the  donor's  limited  means, 
are  bountiful.  They  are  the  "two  mites"  mentioned 
in  Luke  xxi.  21,  that  in  Christ's  esteem  are  more  than 
the  costly  offerings  of  the  rich,  and  evince  a  stronger 
love  for  him.  He  had  written  "holiness  to  the  Lord" 
on  all  his  possessions,  which  he  kept  in  hand  only  so 
long  as  he  needed  them  to  furnish  him  his  daily  bread ; 
and  then  he  cast  not  a  small  proportion  of  them  all 
into  the  treasury  of  the  Lord.  The  most  of  his  theo- 
logical books  were  left  to  the  Ashmun  Institute,  as  an 
expression  of  his  interest  for  the  welfare  of  the  Afri- 
cans among  us.  Other  bequests  bear  similar  testi- 
mony to  Dr.  Neill's  generosity  of  heart. 

He  was  also  affectionate  and  urbane;  uniformly 
dignified  and  courteous,  never  descending  to  what  was 
frivolous,  and  unbecoming  the  manners  of  a  Christian 
minister  and  a  true  gentleman.  He  suffered,  at  vari- 
ous periods  of  his  life,  the  sort  of  physical  indisposi- 
tion to  which  scholars  and  persons  generally  of  seden- 
tary habits  are  peculiarly  subject,  by  which  the  spirits 
are  often,  depressed,  and  the  temper  tried;  yet  his 


80  COMMEMORATIVE   DISCOURSE 

graces  were  made  to  shine  the  brighter  by  these  attri- 
tions between  the  flesh  and  the  spirit — conflicts  which 
are  inseparable  from  the  experience  of  every  person 
of  susceptible  nerves  and  imperfect  health. 

Dr.  Neill  was  an  industrious  and  successful  student, 
with  intellect  and  acquisitions  which  procured  him  an 
elevated  place  among  scholars.  His  triumph  over  the 
obstacles  which  in  youth  impeded  his  way  to  an  edu- 
cation; his  appointment  to  the  post  of  teacher  in  the 
College  of  New  Jersey  at  Princeton,  immediately  after 
receiving  his  bachelor's  degree;  his  early  and  con- 
tinued acceptance  and  success  as  a  preacher  to  con- 
gregations as  intelligent  and  discriminating  as  any  in 
our  land;  his  election  to  the  high  place  of  President 
of  the  College  at  Carlisle;  the  respect  shown  in  the 
literary  honours  that  were  conferred  on  him,  unsoli- 
cited by  friends ;  his  influence  in  the  numerous  lite- 
rary, philanthropic,  and  religious  institutions  of  our 
land,  which  he  helped  to  originate  and  sustain;  the 
manifest  interest  and  favour  with  which  he  was  always 
heard  in  our  ecclesiastical  assemblies,  when  he  arose 
to  speak — are  all  so  many  testimonials  to  the  superi- 
ority of  his  mental  powers,  his  weight  of  character, 
and  the  high  respect  in  which  he  was  held  as  a  man 
of  letters  and  a  minister  of  the  gospel. 

The  same  view  of  Dr.  Neill's  talents,  various  read- 
ing, and  scholarly  culture,  is  sustained  by  his  pub- 
lished works.  His  Lectures  on  Biblical  History,  and 
Practical  Exposition  of  the  Epistle  to  the  Ephesians, 
evince  a  critical  and  enlightened  study  of  the  Scrip- 
tures, a  chaste  and  classical  pen,  a  thorough  under- 


BY   REV.    DR.    JOSEPH   H.    JONES.  81 

standing  of  the  doctrines  of  our  faith,  and  a  com- 
mendable zeal  to  proclaim  and  defend  them.  The 
character  of  Dr.  Neill's  mind,  his  taste,  and  the 
extent  of  his  reading,  were  exhibited  in  his  library, 
which  contained  some  of  the  best  works,  theological 
and  miscellaneous,  in  our  language.  Nor  could  any 
one  enjoy  his  confidence,  hear  his  opinions,  read  with 
care  his  writings,  and  not  receive  a  deep  impression 
of  his  excellent  judgment,  sound  sense,  extensive 
knowledge,  and  many  gifts,  which  might  have  justly 
raised  him  to  the  higher  places  of  honour  held  by 
persons  of  less  modesty  and  pretence,  without  a 
moiety  of  his  merit  and  qualifications. 

Dr.  Neill,  it  is  well  known,  was  constitutionally 
cautious  and  conservative ;  yet  he  was  kept  from  the 
extremes  of  party,  not  by  timidity,  but  by  principle. 
He  was  not  a  man  of  indecision ;  not  vacillating, 
nor  a  trimmer,  as  all  will  bear  witness,  who  recol- 
lect the  bold  and  independent  tone  of  his  public 
addresses;  but  he  was,  from  conviction,  a  man  of 
prudence,  in  a  sense  of  that  ambiguous  term,  which  is 
honourable  and  healthful.  He  could  not  withdraw 
his  confidence  from  a  brother,  "for  whom  Christ 
died,"  because  he  could  only  say  "Sibboleth;"  but 
he  gave  the  hand  of  fraternal  fellowship  to  all  who 
loved  the  same  Saviour,  and  whose  hopes  of  salvation 
rested  on  the  same  foundation  with  his  own. 

Nor  did  any  difference  of  opinion  between  himself 
and  others  on  matters  of  ecclesiastical  policy,  impair 
the  respect  or  confidence  of  either.  "You  know  my 
feelings  on  the  subject  of  Christian  union,"  he  said, 


82  COMMEMOKATIVE   DISCOURSE 

in  one  of  our  last  interviews,  '^how  low  I  hold  sec- 
tarian names  and  forms  about  which  Christians  differ, 
compared  with  those  glorious  truths  in  which  they 
agree.  I  wish  to  have  these  sentiments  published 
at  my  funeral."  Then  followed  his  instructions,  to 
select  from  different  denominations  those  clerical 
brethren  who  should  be  invited  to  take  part  in  that 
solemnity.  Thus  proclaiming,  in  the  arrangements 
for  the  last  official  service  which  they  would  ever 
be  able  to  render,  the  Catholicism  of  his  heart. 
"Though  dead"  he  would  yet  "speak,"  and  make 
this  post  mortem  declaration  of  a  love  for  Christ's 
disciples,  which  was  paramount  to  all  the  modes  by 
which  their  discipleship  was  declared.  But  to  give 
an  adequate  view  of  the  life  of  a  minister  who  was 
spared  so  long,  who  filled  so  many  useful  and  im- 
portant posts,  doing,  in  his  humble,  unostentatious 
way,  so  much  good,  belongs  to  his  biographer.  It 
cannot  be  compressed  within  the  limits  of  a  sermon. 
But  the  fact  is  not  to  be  overlooked,  as  an  en- 
couraging example  to  ministers  in  advanced  age,  that 
Dr.  Neill's  last  years  were  among  the  most  useful  of 
his  life,  and,  as  he  said  to  the  speaker,  the  happiest. 
At  no  former  period  were  his  "labours  more  abund- 
dant"  according  to  his  strength,  his  habits  more  devo- 
tional; never  was  he  more  "fervent  in  spirit,"  instruc- 
tive in  conversation  and  preaching,  or  more  eloquent. 
No  part  of  his  labours  since  his  return  to  the  city, 
has  been  more  useful  than  his  ministrations  among 
the  inmates  of  some  of  our  institutions  of  philan- 
thropy.     The  infirmities,  sorrows,  and  sins  that  he 


BY   REV.    DR.    JOSEPH   H.    JONES.  SB 

■witnessed  in  his  visits  of  mercy,  touched  his  heart, 
and    elicited    its  liveliest   sympathies.     His    conver- 
sations, and  familiar  instructions,  at  the  Asylum  for 
Widows,    were    peculiarly    edifying,    judicious,    and 
comforting.     No  mourners  beyond  the  circle  of  his 
kindred   are   so  sincere,  and  feel  so  much  bereaved 
by    Dr.    Neill's    death,    as    they.       His    impromptu 
address  in  the  Synod  of  Philadelphia,  at  their  last 
meeting  in  this  city,  and  that  before  the  American 
Board    of   Commissioners   for    Foreign    Missions,    in 
October    last,   will   never  be    forgotten   by   any   one 
who  heard  them.     His  many  discourses  uttered  with- 
out  manuscript   in    our    hearing,  his    conversational 
discourses   in   the   lecture    room,    and   at   the   com- 
munion table,  could  not  be  surpassed  in  tenderness, 
simplicity   of   manner,    and   richness   in    evangelical 
truth.     Indeed,  these    delightful    meetings  with    our 
departed   friend   and   teacher   have  been  so  recent, 
that  we  have  not  begun  to  realize  that  we  shall  see 
and    hear  him  no  more;    that   we  shall  never  again 
listen   to   those   prayers  of  unsurpassed  excellence, 
so  humble,  so  penitent  and  earnest,  so  well  expressed, 
conveying    in   the    most   appropriate    language   the 
thoughts  of  every  devotional  heart  in  the  assembly; 
that  we  have    seen  for  the   last  time,  that  tall  and 
venerable  form,  bending  over  the  low  desk   to  the 
sacred  volume,   on  account  of  his   imperfect  vision. 
That  we  shall  never  more  take  his  hand,  and  receive 
his    affectionate    greetings,    brings    back    a    solemn 
reality  which  has  seemed  more  like  a  vision. 

Such  an  illusion  is  promoted  by  our  recurrence  to 


84  COMMEMORATIVE   DISCOURSE 

the  surprising  calmness  and  self-possession  with  which 
he    withdrew.     His    freedom   from   all   that   fear  of 
death,  by  which  he  had  been  at  times  disquieted  during 
his  life ;  his  perfect  readiness  for  the  sundering  of  all 
earthly  ties  which  had  been  so  tender  and  so  strong ; 
his   directions,   so  deliberately  given,  concerning  the 
time,  place,  and  mode  of  his  interment ;  the  persons 
to  officiate;  his  funeral  sermon;  the  psalm  to  be  sung; 
the  preparation  for  the  press  of  the  modest  and  too 
brief  memoir  of  his  life;  the  unruffled  composure  with 
which  he  bade  his  beloved  friends  and  kindred  fare- 
well ;  were  all  exemplifications  of  our  text,  and  proofs 
of  its  sustaining  power.     Nothing  but  an  assurance 
that  "to  die  was  gain"  could  have  given  such  support 
and  composure  to  his  soul,  when  flesh  and  heart  were 
failing.     Such  a  death,  fellow-survivors,  is  of  untold 
importance  to  us,  as  another  demonstration  both  of 
the  reality  of  religion,  and  of  its  efficacy  in  that  last 
hour,  when  mere  physical  courage  quails,  the  strongest 
heart  faints  for  fear,  and  philosophy  becomes  a  fool. 
Think  of  the  horror  with  which  some  of  the  stoutest 
boasters  of  their  courage  have  shrunk  from  the  grave, 
when  contrasted  with  such  a  tranquil,  hopeful,  joyful 
exit  as  his.     Think  how  the  scoffer  of  Ferney  left  the 
world,  compared  with  the  triumphant    departure  of 
Paul. 

But  while  our  meditations  on  the  happy  end  of  our 
ascended  friend  are  full  of  comfort  in  view  of  his 
"gain,"  we  cannot  be  unmindful  of  our  "loss."  I  am 
well  aware  of  the  levity  with  which  the  unthinking 
world  are  accustomed  to  speak  of  death,  especially  in 


BY  REV.   DR.   JOSEPH   H.   JONES.  85 

the  case  of  those  who  have  lived  to  a  great  age. 
Detached  as  it  is  in  their  mind  from  its  moral  results, 
it  is  regarded  as  only  one  of  those  physical  changes  in 
nature,  which  come  of  course,  and  we  must  all  look  for 
— a  mere  common  place  event,  not  to  be  noticed  too 
seriously,  and  one  which  it  is  bootless  and  foolish  to 
lament.  Alexander  Pope,  the  poet  and  wit,  thus 
discourses  concerning  his  own  departure,  which  occur- 
red at  the  age  of  fifty-six.  "When  I  think  what  an 
inconsiderable  little  atom  every  single  man  is,  with 
respect  to  the  whole  creation,  methinks  it  is  a  shame 
to  be  concerned  about  the  removal  of  such  a  trivial 
animal  as  I  am.  The  morning  after  my  exit,  the  sun 
will  rise  as  bright  as  ever,  the  flowers  will  smell  as 
sweet,  the  plants  spring  as  green.  The  world  will 
proceed  in  its  old  course,  people  will  laugh  as  heartily 
and  marry  as  fast  as  they  used  to  do."  All  this  is  very 
true,  but  while  the  world  is  moving  on  in  its  usual  care- 
lessness and  unconcern,  what  has  become  of  the  de- 
parted soul  ?  Has  it  gone  to  a  state  of  sorrow  or  of 
joy?  Is  our  friend  to  be  for  ever  happy  or  miserable? 
Has  he  gone  to  heaven — or  where  is  he  ?  The  old  dis- 
ciple, of  whose  death  the  world  speaks  so  slightingly, 
may  have  come  to  his  grave  as  a  shock  of  corn  in  his 
season,  and  it  is  well  with  him.  But  who  is  to  take 
his  fallen  mantle,  offer  his  prayers,  give  his  faithful 
exhortations,  exhibit  his  godly  example?  The  trea- 
sures of  heavenly  wisdom  which  are  invested  in  every 
enlightened  Christian  of  four-score,  are  beyond  any 
appreciable  value.  To  his  family,  his  congregation, 
and  to  the  public  at  large,  the  loss  is  not  to  be  re- 
8 


86  COMMEMORATIVE  DISCOURSE. 

paired.  God  grant,  my  fellow-mourners,  that  the 
burden  of  our  loss  may  be  lightened  in  some  degree 
by  our  recollections  of  his  teachings,  of  his  exemplary 
living,  and  especially  in  the  answer  of  his  prayers. 
To  myself,  the  loss  of  this  valuable  helper  in  my  min- 
istry is  great.  It  fills  me  with  emotions  which  no 
tongue  can  utter,  when  I  think  that  I  am  left  the  only 
survivor  of  the  four  pastors  who  have  filled  your  pul- 
pit; that  Dr.  Neill  has  joined  the  company  of  Ken- 
nedy and  Winchester;  and  how  soon  the  sacred  place 
shall  cease  to  know  the  speaker,  is  a  grave  secret 
which  Omniscience  reserves  to  himself. 

May  the  great  Watchman  and  Shepherd  of  Israel, 
a  symbol  of  whose  presence  hovered  between  the 
wings  of  the  cherubim,  be  ever  present  with  his 
servant,  and  with  the  people  to  whom  he  ministers. 
Touch  their  lips,  and  inspire  their  hearts,  0  God, 
whenever  they  approach  thy  mercy-seat  in  prayer. 
Endue  us  all  more  plentifully  with  thy  grace,  that 
with  our  ascended  friend  and  brother,  we  may  at 
last  depart  in  peace,  with  his  hope  in  our  hearts, 
and  his  words  on  our  lips,  "for  me  to  live  is  Christ, 
and  to  die  is  gain." 


SEEMONS 


BY   THE 


Kev.    WILLIAM    NEILL,   D.  D. 


SELF-DENIAL  A  CHRISTIAN  DUTY. 


Then  said  Jesus  unto  his  disciples,  If  any  man  will  come  after  me, 
let  him  deny  himself. — Matthew  xvi.  24. 

By  many  this  is  accounted  a  hard  saying.  Hence 
the  vain  attempt  to  confine  its  application  to  the 
apostles  and  primitive  disciples  of  our  Lord:  or  if 
this  cannot  be  made  out  satisfactorily,  then  its  mean- 
ing must  be  frittered  down  to  suit  the  corrupt  pro- 
pensities of  the  human  heart.  But  the  terms  of 
discipleship  are  not  changed;  and  it  is  idle,  danger- 
ous, and  wicked,  to  employ  an  ingenious  criticism 
in  opposing  or  explaining  away  the  obvious  meaning 
and  express  testimony  of  God's  word.  The  law 
bears  upon  all — it  is  promulged  in  comprehensive 
terms — "If  any  man  will  come  after  me,  let  him 
deny  himself."  There  is  no  alternative,  brethren; 
as  we  would  be  the  followers  and  friends  of  Christ, 
we  must  submit  to  his  laws,  and  surrender  ourselves 
to  the  influence  of  his  grace. 

Self-denial,  it  is  freely  admitted,  is  not  in  itself 
pleasant,  nor  does  it  possess  any  intrinsic  merit  or 
efficacy.     But  the  Saviour  requires  it;  and  were  we 
8* 


90  SELF-DENIAL  A   CHRISTIAN   DUTY. 

unable  to  discover  the  reasonableness  or  necessity 
of  the  requirement,  his  authority  has  undisputable 
claims  upon  our  obedience.  But  the  goodness  of 
God  forbids  us  to  suppose  that  he  would  wantonly 
or  needlessly  grieve  the  children  of  men.  He  who 
has  given  understanding  to  man,  can  promulgate 
no  laws  which  are  not  founded  on  reason  and  equity. 
This  inference  flows  irresistibly  from  the  Divine 
perfection.  It  is  no  doubt  correct  in  the  case  before 
us.  Our  blessed  Lord  commands  us,  as  we  would 
follow  him,  and  share  in  his  salvation,  to  deny  our- 
selves. Let  us  see  whether  we  cannot  discover 
enough  to  satisfy  us  that  the  command  is  holy,  just, 
and  good.     Be  it  carefully  observed,  then, 

I.  That  the  Lord  Jesus  Christ  came  into  the  world 
to  save  sinners.  Had  he  come  to  place  himself  at 
the  head  of  a  race  of  innocent  beings,  then,  and  in 
that  case,  protection  and  defence  would  have  been 
sufficient.  Discipline,  restraint,  and  self-control,  for 
aught  that  we  know,  might  not  have  been  necessary. 
But  as  the  case  is,  protection  alone  will  not  answer 
the  end  proposed.  The  Saviour  finds  us  in  a  state 
of  sin  and  misery.  He  finds  us  far  gone — gone 
beyond  the  reach  of  an  angel's  arm,  and  sinking 
under  a  deadly  disease.  To  save  us,  therefore,  he 
must  prescribe  the  proper  remedies,  and  unless  we 
follow  his  prescriptions  a  cure  is  not  to  be  expected. 
It  is  a  maxim  in  the  healing  art,  universally  admitted, 
that  "inveterate  diseases  require  powerful,  and  some- 
times very  painful  applications." 

Now  when   the  depravity  of  our  nature  is  taken 


SELF-DENIAL  A   CHRISTIAN   DUTY.  91 

into  the  account,  who  does  not  see  the  necessity  of 
self-denial?  We  are  not  upright — our  passions  and 
appetites  have,  by  the  sad  apostasy,  obtained  the 
ascendency.  They  are  not,  naturally,  disposed  to 
follow  the  dictates  of  reason.  They  are  turbulent, 
clamorous,  and  headstrong,  and,  if  not  restrained, 
they  will  precipitate  us  into  ruin.  It  is  the  pro- 
vince of  self-denial,  through  help  obtained  of  God, 
to  reduce  them  to  order  and  subordination,  and  it  is 
impossible  to  make  any  advances  in  holiness  without 
exercising  self-discipline.  It  is,  in  short,  a  principal 
means  of  attaining  to  all  those  tempers  and  disposi- 
tions which  compose  the  character  of  a  good  man. 
To  illustrate  this  remark,  let  us  descend  to  par- 
ticulars. By  nature  we  are  prone  to  love  and  serve 
the  creature  more  than  the  Creator.  This  is  wrong. 
How  is  the  evil  to  be  corrected?  By  refusing  to 
follow  this  propensity  of  our  nature — by  setting 
our  affections  on  things  above,  not  on  things  which 
are  on  the  earth.  Here  is  need  of  self-denial.  We 
are  naturally  proud.  But  pride  is  not  becoming  a 
dependent  sinful  creature;  and  we  are  just  so  far 
humble  as  we  refuse  to  indulge  pride.  We  are 
naturally  inclined  to  avenge  an  injury — the  language 
of  the  unrenewed  heart  is,  "revenge  is  sweet."  But 
the  gospel  says,  "avenge  not  yourselves,"  and  our 
Lord  has  set  us  an  example  of  forgiveness,  that  we 
should  follow  his  steps.  Here  is  work  for  self- 
denial. 

We  are  naturally  selfish,  avaricous,  covetous.     But 
our  Divine  religion  requires  us  to  devise  liberal  things; 


92  SELF-DENIAL  A  CHRISTIAN   DUTY. 

to  regard  them  that  are  in  bonds,  as  being  ourselves 
also  in  the  body ;  to  stand  ready  for  every  good  word 
and  work,  and  to  give  alms  of  such  things  as  we 
have.  Here  again  is  work  for  self-denial.  We  are 
prone  to  waste  our  time  in  idleness,  or  vain  and  trifling 
pursuits.  But  the  gospel  calls  upon  us  to  redeem 
time;  to  give  all  diligence  to  make  our  calling  and 
election  sure;  to  be  sober,  and  watch  unto  prayer. 
And  if  we  would  secure  the  true  riches,  we  must 
refuse  to  gratify  the  desires  of  the  flesh;  we  must 
dissent  from  the  usages  of  the  world,  and  follow 
Christ.  Thus  we  see  the  necessity  of  self-denial  re- 
sults from  the  corruption  of  our  nature.  It  is  indis- 
pensable; it  lies  at  the  foundation  of  the  Christian 
character;  it  is,  if  I  may  so  speak,  the  process  by 
which  we  are  to  be  transformed  in  the  spirit  of  our 
minds,  and  restored  to  the  Divine  likeness ;  and,  with- 
out exercising  it,  we  shall  in  vain  expect  to  arrive  at 
the  stature  of  a  perfect  man  in  Christ  Jesus. 

II.  Another  argument  in  favour  of  self-denial  may 
be  deduced  from  the  design  of  Christianity.  What  is 
this  design,  my  hearers,  as  it  relates  to  us?  What  is 
it,  but  to  free  us  from  the  dominion  of  sin ;  to  purify 
our  hearts,  and  bring  us  into  a  state  of  communion 
and  fellowship  with  God;  to  produce  and  cherish 
those  dispositions  and  tempers  which  shall  fit  us  for 
the  felicity  of  heaven  ?  What,  then,  are  those  quali- 
ties which  go  to  prepare  us  for  the  happiness  of  hea- 
ven ?  You  will  find  a  specimen  of  them  in  the  fifth 
chapter  of  the  Gospel  by  Matthew:  humility,  meek- 
ness, repentance,  purity,  heavenly-mindedness,  peace, 


1 


SELF-DENIAL   A   CHRISTIAN   DUTY.  93 

patience,  and  resignation  to  the  Divine  will.  On  each 
of  these  traits  of  character  the  Saviour  pronounces  a 
benediction;  and  we  cannot  dispute  their  excellence, 
without  rejecting  the  gospel,  and  opposing  our  own 
judgment  to  the  decisions  of  infinite  wisdom.  Now 
every  one  of  these  dispositions  has  its  opposite  in  our 
corrupt  hearts.  And  in  so  far  as  we  yield  to  these 
opposites,  we  refuse  to  fall  in  with  the  design  of 
Christianity,  which  is  to  elevate  our  affections  and 
sanctify  our  souls. 

III.  The  necessity  of  self-denial  will  appear  still 
more  clearly,  if  we  consider  the  influence  which  the 
body  and  its  animal  appetites  have  upon  the  soul  and 
its  moral  qualities.  It  is  observed  by  a  judicious 
writer,*  "  that  the  fall  of  man  seems  to  have  con- 
sisted very  much  in  the  subjection  of  the  soul  to  the 
power  and  dominion  of  the  body ;  as  the  characteristic 
mark  of  his  restoration  through  Christ  is  the  reduc- 
tion of  the  body  under  the  power  and  dominion  of  the 
soul.  For  thus  the  Scriptures  describe  the  whole 
process  as  a  contest  between  the  flesh  and  the  spirit, 
ending,  after  many  struggles  and  vicissitudes,  in  the 
victory  of  the  latter."  This  observation  is  supported 
by  a  saying  of  the  ancients:  "The  corruptible  body 
presseth  down  the  soul,  and  the  earthly  tabernacle 
weigheth  down  the  mind." 

This  being  the  case,  how  careful  should  we  be,  my 
hearers,  not  to  indulge  our  animal  appetites  to  the 
degradation  of  our   intellectual    and  moral  powers. 

*  Bishop  Home. 


94  SELF-DENIAL  A   CHRISTIAN  DUTY. 

The  body  is  by  Divine  apppintment  tbe  soul's  ser- 
vant ;  and  it  is  justly  entitled  to  all  needful  nourish- 
ment, in  meat  and  drink.  But  if  it  be  pampered  to 
excess,  it  will  refuse  obedience;  and  when  it  once 
obtains  the  mastery,  it  is,  of  all  masters,  the  most 
sottish  and  inexorable.  Indeed,  it  will  be  found  inva- 
riably true  that  the  excessive  gratification  of  our  sen- 
sual appetites  blunts  and  benumbs  the  intellectual 
faculties.  Let  a  man,  for  instance,  indulge  freely  in 
eating  and  drinking,  in  the  intermission  of  public 
worship  on  the  Sabbath,  and  he  will  be  less  disposed 
to  go  to  the  house  of  God  in  the  afternoon  than  he 
was  in  the  forenoon ;  and  if  he  does  go,  he  will  be 
more  inclined  to  sleep,  than  to  pray  and  hear  the 
gospel. 

We  see,  then,  that  the  Christian  doctrine  of  self- 
denial  is  founded  on  the  constitution  of  our  nature. 
We  are  composed  of  two  parts,  soul  and  body. 
These,  though  possessed  of  distinct  qualities,  and 
capable  of  a  separate  existence,  are  closely  united, 
and  exert  on  one  another  a  mutual  influence.  And 
he  who  prefers  his  rational  to  his  animal  nature, 
must  take  care  of  his  soul;  and  in  doing  this  he  will 
find  it  absolutely  necessary,  in  many  instances,  to 
deny  and  mortify  the  body  with  its  affections  and 
lusts.  Thus  St.  Paul  reasons,  "Therefore,  brethren, 
we  are  debtors,  not  to  the  flesh,  to  live  after  the 
flesh;  for  if  ye  live  after  the  flesh  ye  shall  die;  but 
if  ye,  through  the  Spirit,  do  mortify  the  deeds  of  the 
body,  ye  shall  live."  Rom.  viii.  12,  13. 

lY.  The  last   argument  that  we  shall  adduce  in 


SELF-DENIAL  A   CHRISTIAN   DUTY.  95 

support  of  the  doctrine  of  self-denial,  we  derive  from 
the  fact,  that  it  is  the  price  set  upon  everything 
that  forms  the  object  of  man's  pursuit.  It  is  not 
peculiar  to  the  Christian  life.  Let  a  man  select 
■what  object  he  pleases,  if  he  will  prosecute  it  with 
zeal  and  effect,  he  must  exercise  self-denial.  And 
really,  however  paradoxical  the  remark  may  seem, 
there  are  not  wanting  witnesses  who  can  attest,  that 
the  self-denial  of  sinners  is  often  more  painful  than 
that  which  is  required  of  the  Christian.  See  the 
miser,  whose  aim  it  is  to  add  continually  to  his 
piles  of  minted  dust.  He  denies  himself,  not  only 
the  pleasure  of  helping  the  needy,  and  making  the 
widow's  heart  sing  for  joy,  but  the  conveniences,  and 
even  necessaries  of  life.  He  lives  in  constant  fear 
of  being  robbed,  and,  in  many  instances,  dies  hugging 
his  chest,  in  fearful  apprehension  of  coming  to  want. 
The  gamester  denies  himself  sleep,  which,  to  the 
honest  labouring  man,  is  sweet,  and  resigns  the 
plaudits  of  a  good  conscience,  which,  to  the  up- 
right in  heart,  are  better  than  rubies.  He  finds  it 
often  necessary  to  refuse  to  his  hunger  and  thirst 
their  wonted  supplies,  to  maintain  a  steady  hand 
and  a  clear  head,  for  the  purpose  of  cheating  with 
adroitness,  and  so  as  to  escape  detection.  The 
courtier  of  popular  favour  applies  himself  with  sup- 
pleness and  cringing  to  the  prejudices,  whims,  and 
vices  of  his  fellow-mortals.  .  0  what  toils,  what 
anxieties,  what  mortifications,  and  disappointments 
he  is  doomed  to  endure!  All  that  is  manly,  all 
that  is  independent,  all  that  is  dignified,  all  that  is 


96  SELF-DENIAL   A   CHRISTIAN   DUTY. 

honourable  in  the  human  character,  must  be  sacri- 
ficed— to  what?  a  name,  fleeting  as  the  air,  a 
bubble,  a  vanity,  a  thing  of  nought ! 

The  votary  of  fashion  land  amusement  is  often 
borne  down  to  weariness  and  yawning  with  the 
giddy  whirl  of  changing  modes  of  dress  and  manners. 
The  theatre,  the  ball  room,  and  the  splendid  party, 
are  not  unfrequently  followed  with  a  disgust  and 
languor  of  spirits,  which  extort  from  the  bosom  of 
folly  the  bitterest  execrations  against  the  inexorable 
laws  of  custom.  0  how  much  to  be  pitied,  as  well 
as  blamed,  are  they  who  resign  the  ease,  and  half 
the  simple  sanctified  pleasures  of  home,  and  go  in 
chase  of  happiness  in  public  and  brilliant  entertain- 
ments, where  neither  nature  nor  nature's  God  ever 
intended  it  should  be  found ! 

But  not  to  mention  other  characters,  who,  in  the 
service  of  their  respective  masters,  are  obliged  to 
make  great  and  painful  sacrifices — tell  me,  hearers, 
is  it  reasonable,  is  it  fair,  to  account  the  Lord  Jesus 
Christ  a  hard  Master,  because  he  requires  us,  on 
becoming  his  followers,  to  deny  ourselves?  Can  we 
avoid  self-denial,  serve  what  master  we  may?  Is  not 
the  doctrine  founded  on  the  depravity  of  our  hearts, 
the  design  of  the  gospel,  the  constitution  of  our 
nature?  and  does  it  not  correspond  with  what  we  see 
constantly  practised  by  all  descriptions  of  persons,  in 
pursuing  their  several  favourite  objects?  And,  when 
we  take  into  account  "the  prize  of  our  high  calling  of 
God  in  Christ  Jesus,"  and  compare  this  with  those 
things  for  which  so  many  spend  their  strength,  and 


SELF-DENIAL   A   CHRISTIAN   DUTY.  97 

deprive  themselves  of  rest,  who  would  hesitate  to 
comply  with  the  Divine  requirement,  "If  any  man 
will  come  after  me,  let  him  deny  himself"?  The 
duty,  rightly  understood,  is  not,  as  some  affect  to 
represent  it,  repulsive  to  the  dictates  of  good  sense 
and  right  reason.  It  is  not  a  cant  phrase,  without 
rational  meaning.  It  is  a  term  of  sober  and  signifi- 
cant import,  expressive  of  a  temper  without  which  no 
man  can  be  a  Christian.  "It  does  not  consist  in 
denying  what  a  man  is,  or  what  he  has;  in  refusing 
favours  conferred  on  us  in  the  course  of  providence; 
in  rejecting  the  use  of  God's  creatures;  in  being  care- 
less of  life,  health,  or  family ;  in  macerating  the  body, 
or  abusing  it  in  any  respect ;  but  in  renouncing  those 
pleasures,  profits,  connections,  and  practices,  which 
are  prejudicial  to  the  true  interests  of  the  soul,  and 
offensive  to  God." 

As  all  the  faculties  of  our  nature  are  deranged  and 
vitiated  by  the  fall,  so  they  all  furnish  occasion  for 
the  exercise  of  self-denial.  Thus  the  understanding 
is  to  be  so  far  denied  as  not  to  lean  upon  it,  inde- 
pendent of  Divine  instruction:  "Trust  in  the  Lord 
with  all  thy  heart,"  says  Solomon,  "and  lean  not 
unto  thine  own  understanding."  Pro  v.  iii.  5.  The 
will  is  to  be  denied,  so  far  as  it  opposes  the  will  of 
God:  "Wherefore,  be  ye  not  unwise,"  says  Paul,  "but 
understanding  what  the  will  of  the  Lord  is."  Eph. 
V.  17.  The  aff'ections  are  to  be  denied,  when  they 
claim  inordinate  indulgence:  "Mortify  your  members 
which  are  upon  the  earth,"  says  the  same  apostle; 
"fornication,  uncleanness,  inordinate  affection,  evil 
9 


98  SELF-DENIAL   A   CHRISTIAN   DUTY. 

concupiscence,  and  covetousness,  which  is  idolatry; 
for  which  things'  sake  the  wrath  of  God  cometh  on 
the  children  of  disobedience."  Col.  iii.  5,  6.  The 
honours  of  the  world  and  the  praise  of  men  are  to  be 
rejected,  when  they  come  in  competition  with  our 
duty  to  God:  "By  faith,  Moses,  when  he  was  come 
to  years,  refused  to  be  called  the  son  of  Pharaoh's 
daughter;  choosing  rather  to  suffer  affliction  with  the 
people  of  God,  than  to  enjoy  the  pleasures  of  sin  for 
a  season:  esteeming  the  reproach  of  Christ  greater 
riches  than  the  treasures  of  Egypt."  Heb.  xi.  25,  26. 
Our  own  righteousness  is  to  be  denied,  so  as  not  to 
depend  upon  it.  Like  St.  Paul,  we  are  to  account  all 
things  but  loss  in  comparison  with  Christ,  and  desire 
to  be  found  in  him,  and  to  be  saved  through  his  right- 
eousness and  merits.  In  a  word,  everything  that  is 
sinful  in  itself,  or  that  militates  against  our  growth  in 
grace,  is  to  be  denied:  "For  without  holiness  no  man 
shall  see  the  Lord."  Heb.  xii.  14. 

Having  now  seen  the  grounds  and  nature  of  the 
duty,  let  us  attend  to  the  inducements  to  practise  it. 
These  are  many  and  various.  We  shall  confine  our 
attention  at  present  to  the  authority,  the  example, 
and  the  promises  of  Christ.  We  have  the  authority 
of  Christ  in  our  text.  He  here  proposes  self-denial 
as  an  indispensable  term  of  discipleship.  And  as  he 
is  always  of  one  mind,  we  may  not  expect  that  any  of 
the  laws  of  his  kingdom  will  ever  be  changed.  They 
are  the  result  of  the  combined  counsels  of  wisdom, 
justice,  and  mercy.  He  knows  what  is  in  man.  He 
knows  the  deplorable  state  to  which  sin  has  reduced 


SELF-DENIAL  A  CHRISTIAN  DUTY.  99 

US,  He  knows  what  means  are  most  fit  to  be  used  for 
our  salvation  from  sin.  The  infinite  benignity  of  his 
heart  forbids  us  to  suppose  that  he  would  impose  a 
needless  burden  or  arbitrary  restraint  on  his  disci- 
ples ;  and  verily  his  authority  is  not  to  be  contemned 
with  impunity.  It  is  the  will  of  God,  that  all  men 
honour  the  Son,  even  as  they  honour  the  Father. 
His  will  is  made  known  to  us,  not  as  a  matter  of  spe- 
culative curiosity,  but  as  a  law  of  duty,  having  for  its 
sanction  the  worm  that  never  dies,  the  fire  that  is  not 
quenched,  and  the  wrath  of  the  Lamb.  If  we  do  not 
the  things  which  he  commands  us,  we  prove  ourselves 
his  enemies.  If  we  refuse  to  follow  his  prescriptions, 
when  he  comes  to  us  in  his  gospel,  as  the  Physician 
and  Saviour  of  our  souls,  we  pour  contempt  on  his 
Godhead,  reject  his  mercy,  and  resolve  to  die  in  our 
sins.  And  for  this  triple  crime  of  having  outraged 
his  authority,  despised  his  grace,  and  ruined  ourselves, 
he  will  reckon  with  us  at  a  future  day:  "For  we  must 
all  appear  before  the  judgment-seat  of  Christ." 

Secondly,  consider  his  example  as  a  motive  to  self- 
deniaL  Of  his  example,  in  this  respect,  you  have  an 
inimitable  picture  drawn  by  the  pencil  of  inspiration, 
in  the  Epistle  to  the  Philippians  ii.  5 — 8:  "Let  this 
mind  be  in  you,  which  was  also  in  Christ  Jesus ;  who, 
being  in  the  form  of  God,  thought  it  not  robbery  to 
be  equal  with  God;  but  made  himself  of  no  reputa- 
tion, and  took  upon  him  the  form  of  a  servant,  and 
was  made  in  the  likeness  of  men.  And  being  found 
in  fashion  as  a  man,  he  humbled  himself,  and  became 
obedient  unto  death,  even  the  death  of  the  cross." 


100  SELF-DENIAL   A   CHRISTIAN   DUTY. 

No  self-denial  that  we  can  be  required  to  exercise, 
will  bear  a  comparison  with  this.  The  blessed  Master 
disrobed  himself  of  his  glory,  and  assumed  the  fashion 
of  a  man,  and  the  form  of  a  servant,  voluntarily,  and 
for  the  sake  of  sinners.  Whereas,  with  us,  the  duty 
involves  our  interest;  our  case  requires  it;  it  is 
designed  for  our  good:  "He  that  humbleth  himself, 
shall  be  exalted."  The  mouth  of  the  Lord  hath 
spoken  it. 

0  my  hearers,  when  we  contemplate  the  Divine 
Redeemer,  in  his  native  majesty;  when  we  behold 
him,  the  express  image  of  the  Father,  encompassed 
with  angels,  illumining  all  heaven  with  the  beams  of 
his  glory ;  and  then  view  him  it  that  state  of  match- 
less humiliation  to  which  he  submitted  for  our  sake, 
can  we,  for  a  moment,  refuse  any  sacrifices  of  self- 
indulgence  to  such  a  Master?  Ah,  Christian,  what- 
ever may  be  your  temptations;  whatever  obloquy, 
scorn,  and  contempt  you  have  to  meet,  in  adhering  to 
your  duty;  whatever  injuries,  neglects,  or  insults 
from  your  fellow-men  you  have  to  forgive;  whatever 
hindrances  and  persecutions  you  have  to  meet  with  in 
the  service  of  your  Lord,  they  are  but  as  the  small 
dust  of  the  balance  when  compared  with  the  contra- 
diction of  sinners,  the  sorrows  and  sufferings  which 
he  endured,  and  to  which  you  owe  all  your  hopes  of 
pardon,  perseverance,  and  eternal  life.  "Consider 
this,  lest  you  be  weary  and  faint  in  your  minds." 
Do  not  refuse  to  follow  him,  because  he  requires  you  to 
deny  yourselves.  No  obstacles  stopped  him,  when 
engaged  in  working  out  your  redemption.     If  your 


SELF-DENIAL   A   CHRISTIAN   DUTY.  101 

trials  be  great,  your  temptations  violent,  and  your 
corruptions  strong,  you  have  the  promise  of  "grace 
sufficient."  And  here  you  have  a  third  motive  to  the 
duty  of  self-denial. 

It  is  not  a  work  which  you  are  required  to  do  in 
your  own  strength.  He  who  enjoins  the  duty,  pro- 
mises all  needful  aid  in  performing  it.  Here  is  the 
ground  on  which  you  may  confidently  hope  for  ulti- 
mate success.  "  When  I  am  weak,  then  am  I  strong," 
is  Divine  philosophy.  This  is  St.  Paul's  philosophy. 
Hence  the  bold  declaration,  "I  can  do  all  things 
through  Christ,  who  strengtheneth  me.":  .Hence,  too, 
those  seeming  paradoxes  which  he  utters  in  relation 
to  himself  and  fellow-sufierers  for  the  word  of  God 
and  the  testimony  of  Jesus :  "  As  unknown,  and  yet 
well  known ;  as  dying,  and  behold  we  live ;  as  chasten- 
ed, and  not  killed;  as  sorrowful,  yet  always  rejoicing; 
as  poor,  yet  making  many  rich;  as  having  nothing, 
and  yet  possessing  all  things."  2  Cor.  vi.  9,  10. 

0  then.  Christian,  with  such  helps,  promises,  and 
encouragements,  how  can  you  fail  of  success,  unless 
you  neglect  to  avail  yourself  of  the  resources  which 
are  placed  in  your  offer  ?  But  remember,  without  these 
Divine  succours,  you  will  make  but  a  feeble  and  inef- 
fectual resistance  to  the  enemies  of  your  salvation. 
"Without  me  ye  can  do  nothing,"  contains  more  use- 
ful instruction  than  you  can  find  in  many  volumes  of 
casuistry.  In  the  work  of  self-denial,  as  in  every 
other  duty,  "our  sufficiency  is  of  God." 

Let  us  now  recapitulate  what  has  been  said.     Self'^ 
denial  is  an  indispensable  term  of  Christian  disciple- 
9* 


102  SELF-DENIAL  A   CRHRISTIAN   DUTY. 

ship:  "If  any  man  will  come  after  me,"  &c.  It  con- 
sists in  the  renunciation  of  self-confidence;  in  the 
utter  abandonment  of  all  those  passions,  pursuits,  and 
pleasures  which  impede  the  sanctification  of  our  hearts, 
or  interfere  with  our  duty  to  God,  our  Saviour.  The 
necessity  of  it  arises  out  of  the  degeneracy  of  our 
nature;  it  is  not  an  arbitrary  or  needless  law.  The 
glorious  design  of  the  gospel  scheme  of  salvation  to 
restore  us  to  communion  with  God  requires  it ;  and  it 
is  a  price  set  on  all  moral  and  religious  attainments. 
The  duty  of  exercising  it  is  enforced  by  the  authority, 
the  example,  and  promised  grace  of  the  Lord  Jesus 
Christ. 


HEAVENLY    MANSIONS. 

(a  communion  sermon.) 


"Let  not  your  heart  be  troubled:  ye  believe  in  God,  believe  also 
in  me.  In  my  Father's  house  are  many  mansions :  if  it  were 
not  so,  I  would  have  told  you.  I  go  to  prepare  a  place  for  you. 
And  if  I  go  and  prepare  a  place  for  you,  I  will  come  again,  and 
receive  you  unto  myselfj  that  where  I  am,  there  ye  may  be 
also." — John  xiv.  1 — 3. 

These  words  were  addressed  to  the  apostles  by  our 
blessed  Lord  very  soon  after  he  had  instituted  the 
holy  ordinance  which  we  are  now  to  celebrate,  in 
commemoration  of  his  death.  To  those  who  had 
been  favoured  with  his  personal  friendship  and 
counsels,  the  address  must  have  been  in  a  high 
degree  interesting  and  consolatory.  But  we  shall 
consider  it  as  intended  for  the  benefit  of  his  fol- 
lowers in  every  period  of  his  Church.  In  this  point 
of  view  the  subject,  it  is  hoped,  will  be  useful  to 
many,  and  not  unsuitable  to  the  business  before  us. 
■  A  series  of  observations,  unfolding  the  sense  of 
the  passage,  with  some  practical  reflections  adapted 
to  the  present  occasion,  is  all  that  I  propose  in  this 
discourse. 

I.  "Ye  believe  in  God:  believe  also  in  me."     The 


104  HEAVENLY  MANSIONS. 

apostles  believed  in  God  as  the  Creator  and  Pre- 
server of  all  things.  They  believed  in  the  testimony 
of  the  prophets  respecting  the  promised  Messiah. 
But  now  when  he,  who  they  expected  should  re- 
deem Israel,  was  about  to  be  cut  off  by  a  violent 
and  ignominious  death,  their  faith  in  him  was  in 
danger  of  being  diminished.  In  propagating  his 
gospel,  and  maintaining  his  cause,  they  had  a  world 
of  opposition  to  encounter.  To  be  deprived  of  his 
company  and  animating  example — to  be  obliged  to 
meet  the  prejudices  of  Jews,  the  idolatry  of  pagans, 
and  the  pride  of  philosophy,  without  the  aid  of  his 
personal  influence,  was  a  sore  trial.  This  the  Saviour 
foresaw,  and  endeavoured  to  provide  against  it. 
With  all  the  tenderness  of  a  father  and  a  friend,  he 
exhorts  them  not  to  give  up  their  confidence  in  him. 
It  was  expedient,  indeed,  that  he  should  go  and 
leave  them  for  a  time.  He  must  be  delivered  into 
the  hands  of  sinners — he  must  die — his  blood  must 
be  shed  for  the  remission  of  sins.  But  this  was 
necessary  to  the  attainment  of  the  great  end  for 
which  he  had  become  incarnate.  It  had  been  pre- 
dicted by  the  prophets,  and  therefore  his  death,  as 
the  fulfilment  of  prophecy,  instead  of  weakening, 
should  confirm  their  faith  in  him,  as  the  Lord  their 
righteousness,  and  the  propitiation  for  their  sins. 
*'Let  not  your  heart  be  troubled:"  as  if  he  had 
said,  let  not  the  gloomy  prospect  of  my  death  oppress 
your  spirits.  I  have  counted  the  cost  of  the  great 
work  in  which  I  am  engaged.  I  must  give  my  life 
a  ransom  for  many;  but  I  shall  not  be  holden  of 


HEAVENLY   MANSIONS.  105 

death;  after  three  days  I  will  rise,  as  I  have  said, 
and  meet  you  in  Galilee.  You  shall  find  that  I  am 
the  faithful  and  true  witness.  I  have  power  to  lay 
down  my  life,  and  I  have  power  to  take  it  up 
again.  Be  not  faithless,  therefore,  but  believing. 
Think  not  that  I  am  going  to  deceive  you.  Heaven 
and  earth  shall  pass  away,  but  my  word  shall 
not  fail. 

Christians,  apply  this  observation  to  yourselves. 
If  you  are  indeed  Christ's  followers,  as  you  profess 
to  be,  he  says  to  you,  ''Let  not  your  hearts  be 
troubled;  ye  believe  in  God;  believe  also  in  me.'* 
You  doubtless  have  your  fightings  without,  and  fears 
within.  Whence  arise  these  distressing  apprehen- 
sions? Are  they  not  attributable  to  the  weakness 
of  your  faith  in  Christ  ?  Your  Saviour  has  told  you 
that  his  yoke  is  easy,  and  his  burden  light.  He  has 
invited  you  to  come  unto  him  that  you  may  find 
rest  to  your  souls.  You  have  come;  but  you  have 
not  found  that  uniform  satisfaction  and  comfort 
which  you  expected.  When  you  examine  and  try 
to  ascertain  whether  you  bear  the  marks  of  true 
discipleship,  you  are  often  oppressed,  and  ready  to 
sink  under  the  fearful  apprehension,  that  you  have 
neither  part  nor  lot  in  the  great  salvation.  And 
instead  of  saying  with  the  apostle,  "I  know  whom  I 
have  believed,"  you  complain,  with  the  poet: 

'Tis  a  point  I  long  to  know, 

Oft  it  causes  anxious  thought: 
Do  I  love  the  Lord,  or  no  ? 

Am  I  his,  or  am  I  not  ? 


106  HEAVENLY   MANSIONS. 

If  I  love,  why  am  I  thus  ? 

Why  this  dull  and  lifeless  frame  ? 
Hardly,  sure,  can  they  be  worse. 

Who  have  never  heard  his  name. 

Lord,  decide  the  doubtful  case; 

Thou  who  art  thy  people's  Sun ! 
Shine  upon  thy  work  of  grace, 

If  it  be  indeed  begun! 

Whence  these  mournful  complaints?  Is  it  not 
because  you  do  not  believe  in  Christ,  as  you  believe 
in  God?  Faith  in  God,  without  regard  to  the  Medi- 
ator of  the  new  covenant,  cannot  give  comfort  to  a 
fallen  creature,  under  a  sense  of  his  sin.  If  you 
would  have  joy  in  believing,  and  rise  above  the 
terrors  of  eternal  death,  you  must  commit  your  souls 
into  the  hands  of  your  Redeemer,  with  entire  and 
unqualified  confidence.  Hear  his  word,  then,  and  lay 
hold  of  the  hope  which  it  sets  before  you:  "I  am 
the  way,  the  truth,  and  the  life :  no  man  cometh 
to  the  Father,  but  by  me.  Without  me,  ye  can 
do  nothing.  Ye  believe  in  God;  believe  also  in 
me."  Do  you  feel  your  insufficiency  for  the  duties 
required  of  you  as  a  professor  of  the  gospel?  Are 
you  sensible  of  your  unworthiness  to  approach  the 
table  of  the  Lord?  You  are  unworthy;  and  it  is 
well  you  feel  it.  But  Christ  is  worthy.  In  him  the 
Father  is  well  pleased.  Venture  forward,  therefore, 
in  his  name.  Plead  his  righteousness,  and  trust  in 
his  merits.  He  ever  liveth  to  make  intercession  for 
us.  He  has  passed  through  this  vale  of  tears;  he 
has  borne  our  griefs  and  carried  our  sorrows;   the 


HEAVENLY   MANSIONS.  107 

everlasting  doors  have  been  lifted  up ;   and  the  hea- 
vens have  received  him  from  the  sight  of  mortals ;  but 
he  is  still  touched  with  a  feeling  of  our  infirmities — 
his  delight  is  with  the  sons   of  men,  and   to  every 
humble  follower  his  language  is,  "My  grace  is  suffi- 
cient for  thee:  ye  believe  in  God,  believe  also  in  me." 
II.  Observe  the  familiar  and  satisfactory  style  in 
which   the    Saviour   speaks    of    the   heavenly   state. 
He   calls  it   his  Father's  house.     "In   my  Father's 
house,"  says  he,  "are  many  mansions;  if  it  were  not 
so,  I  would  have  told  you."     The  apostles,  from  their 
Jewish  habits  and  education,  had  heretofore  indulged 
a  hope   that   the  Messiah  would  set   up  a  temporal 
kingdom.     In  this  temporal  kingdom,  they  expected 
preferment  and  distinction.    This  was  the  grand  error 
of  the  nation.     Hence  the  cross  of  Christ  became  to 
the  Jews  a  stumbling-block.     When  the   time  came 
in  which  the  Redeemer  must  lay  down  his  life  and 
pour  out  his  blood  for  the  salvation  of  his  people,  this 
visionary  idea  of  wordly  distinction  was  to  be  given  up. 
And,  as  the  minds  of  the  disciples  might  not,  as  yet, 
be  well  established  in  the  doctrine  of  the  immortality 
of  the  soul,  their  Lord  endeavours,  on  this  interesting 
occasion,  to  direct  their  attention  to   that  state  of 
perfect  bliss  which  remains  for  the  people  of  God  in 
the  world  to  come.     He  points  them  to  heaven — the 
house — the  delightful,  glorious  residence  of  his  Father, 
and  their  Father.     There,  says  he,   are  many  man- 
sions.    Behold  a  house  not  made  with  hands,  eternal 
in  the  heavens !     In  that  happy  house  there  is  ample 
room — the  apartments  are  numerous,  and  of  various 


108  HEAVEm.Y   MANSIONS. 

dimensions — suited  to  the  various  capacities  and  pious 
attainments  of  my  followers.  There  is  a  heaven,  a 
place  of  rest,  of  safety  and  triumph,  where  you  shall 
exchange  the  cross  for  a  crown,  the  sigh  of  mourning 
for  the  song  of  triumph.  Your  hope  of  future  bliss 
shall  not  be  disappointed.  "If  it  were  not  so,  I 
would  have  told  you."  As  if  he  had  said.  Have  I 
not  proved  myself  a  faithful  teacher  ?  And  can  you 
suppose  that  I  would  deceive  you  on  so  important  a 
point  as  that  which  involves  your  eternal  life?  I 
came  from  the  bosom  of  the  Father.  I  have  a  delight- 
ful remembrance  of  the  glories  of  the  upper  world. 
In  my  gospel  I  have  brought  life  and  immortality  to 
light;  and  as  soon  as  I  shall  have  finished  the  work 
assigned  me  in  the  covenant  of  mercy  and  grace,  I 
"will  return  to  heaven  in  your  name,  and  in  the  name 
of  all  who  shall  believe  in  me  to  the  end  of  time.  I 
will  enter  into  the  holy  of  holies  with  my  blood  and 
righteousness.  These  shall  avail  for  the  admission  of 
my  humble  followers.  As  the  High  Priest  of  your 
profession,  I  will  bear  upon  my  breast  the  names  of 
the  faithful.  In  due  time,  the  redeemed  of  all  nations 
shall  come  to  the  heavenly  Mount  Zion,  with  joy  and 
triumph,  and  sorrow  and  sighing  shall  flee  away. 
"I  go  to  prepare  a  place  for  you." 

Here,  then,  communicants,  let  me  suppose  you  to 
be  Christians  indeed,  and  call  upon  you  to  cherish 
the  hope  of  a  blessed  immortality.  You  are  Christ's 
and  Christ  is  God's.  At  present  you  travel  through 
a  wilderness,  where  you  share  in  the  sorrows  and 
hardships  incident  to  the  human  family.     But  what 


HEAVENLY   MANSIONS.  109 

signify  the  trials  and  fatigues  of  a  journey  to  those 
who  are  drawing  near  home,  with  the  certain  expecta- 
tion of  everything  that  is  soothing  and  comfortable ! 
Heaven  is  your  home;  God  is  your  Father;  Christ, 
who  deigns  to  call  you  brethren,  is  preparing  a  place 
for  you  in  that  holy,  happy  house,  where  you  are  to 
obtain  the  end  of  your  faith,  even  life  everlasting- 
With  you,  it  is  not  a  matter  of  doubtful  disputation, 
whether  you  shall  live  after  the  present  life.  You 
receive  it  as  an  indubitable  truth,  on  the  testimony  of 
Jesus,  who  is  emphatically  styled  the  faithful  and  true 
witness.  "Because  I  live,  ye  shall  live  also."  Seize 
this  truth  then,  believer,  and  let  it  cheer  you  in  the 
house  of  your  pilgrimage.  Everything  on  earth  is 
transient  and  unsatisfying.  Here  the  fairest  flower 
fades;  the  finest  prospects  are  soon  beclouded;  the 
soundest  health  must  yield  to  the  infirmities  of  age; 
the  strongest  intellect  fail;  the  richest  inheritance  be 
relinquished ;  the  tenderest  ties  of  nature  be  dissolved ; 
and  all  the  pleasures  of  the  world  terminate  in  disap- 
pointment and  the  grave.  But  on  the  objects  of  your 
faith  and  hope,  eternity  impresses  reality  and  incompa- 
rable worth.  The  Saviour,  whose  death  you  are  now  to 
commemorate,  lives  for  ever;  and  he  lives  for  you: 
**Your  life  is  hid  with  Christ  in  God."  With  a  hope 
full  of  immortality,  and  a  heart  overflowing  with  gra- 
titude, you  may  sing,  as  you  pass  along  the  journey 

of  life, 

"Now  to  the  sliming  realms  above, 

I  stretch  my  hands,  and  glance  my  eyes ; 
0  for  the  pinions  of  a  dove 
To  bear  me  to  the  upper  skies  ! 

10 


110  HEAVENLY  MANSIONS. 

There  from  the  bosom  of  my  God, 

Oceans  of  endless  pleasure  roll; 
There  would  I  fix  my  last  abode, 

And  drain  the  sorrows  of  my  soul." 

III.  Observe,  thirdly,  the  Saviour's  determination 
to  complete  the  happiness  of  his  disciples:  "And  if  I 
go  and  prepare  a  place  for  you,  I  will  come  again, 
and  receive  you  unto  myself;  that  where  I  am,  there 
ye  may  be  also."  Think  not.  Christians,  that  your 
Lord  will  leave  the  work  of  your  redemption  unfin- 
ished. He  does  nothing  in  vain.  His  grace  is  incor- 
ruptible seed;  whom  he  loves,  he  loves  unto  the  end. 
He  will  conduct  you  safely  through  all  the  dangers  of 
the  way,  and  put  you  in  possession  of  the  promised 
inheritance.  There  are  two  cases  in  which  he  comes 
again,  and  receives  his  people  unto  himself. 

First,  he  comes  to  them  individually  at  death. 
Here  it  is  that  he  draws  near,  and  affords  support  and 
comfort  in  time  of  need.  0  it  is  a  consolatory  thought, 
my  hearers;  for  we  must  die.  "Dust  thou  art,  and 
unto  dust  thou  shalt  return."  And  who  can  think  of 
dying  without  wishing  to  die  in  the  Lord?  Poor, 
feeble  mortal,  canst  thou  think  of  meeting  the  king  of 
terrors  in  thy  own  strength  !  Be  assured  thy  courage 
will  fail  thee;  and  thou  wilt  then  feel  thy  need  of  Him 
who  is  the  resurrection  and  the  life !  The  weakest 
believer  may  say  with  David:  "Though  I  walk 
through  the  valley  of  the  shadow  of  death,  I  will  fear 
no  evil ;  for  thou  art  with  me ;  thy  rod  and  staff,  they 
comfort  me."  Yes,  Christian,  if  you  cleave  to  him,  fol- 
lowing him  from  a  principle  of  love,  in  the  way  of  his 


HEAVENLY   MANSIONS.  Ill 

commands  and  ordinances,  he  will  come  graciously  near 
you  in  a  dying  hour ;  he  will  take  you  in  from  a  world 
of  storms  to  the  haven  of  eternal  rest,  where  you  shall 
see  his  face  and  sing  his  praise  who  has  loved  you  and 
washed  you  from  your  sins  in  his  own  blood. 

But  there  is  another  case  in  which  the  Saviour 
will  come  again  and  receive  his  followers  unto  him- 
self. He  will  come  in  power  and  great  glory,  at  the 
end  of  the  world ;  when  his  gospel  shall  have  been 
preached  unto  all  nations;  when  the  ends  of  the 
earth  shall  have  received  his  salvation;  when  he 
shall  have  seen  of  the  travail  of  his  soul  and  be 
satisfied;  when  the  designs  of  his  mercy  shall  have 
been  accomplished  among  our  fallen  race;  when  the 
Jews  shall  have  been  gathered  into  the  gospel  fold, 
with  the  fulness  of  the  Gentiles;  then,  "to  them 
that  look  for  him,  will  he  appear  a  second  time,  with- 
out sin  unto  salvation."  When  he  came  to  his  people 
individually  at  death,  he  received  their  souls  only 
unto  himself,  but  now  he  will  receive  their  bodies 
also.  When  this  corruptible  shall  be  so  modified 
as  to  be  incorruptible,  a  re-union  is  to  take  place 
between  the  body  and  its  immortal  tenant.  The 
bodies  of  the  pious  are  the  temples  of  the  Holy 
Ghost,  and  not  one  of  them  shall  be  lost.  So  St. 
Paul  teaches  us  in  his  Epistle  to  the  Philippians, 
"Our  conversation  is  in  heaven,  from  whence  we 
also  look  for  the  Saviour,  the  Lord  Jesus  Christ; 
who  shall  change  our  vile  body,  that  it  may  be 
fashioned  like  unto  his  glorious  body;  according  to 
the  working  whereby  he  is  able  even  to  subdue  all 


112  HEAVENLY   MANSIONS. 

things  unto  himself."  0  blessed  and  happy  day, 
when  our  Divine  Redeemer  shall  come  to  collect 
the  thousands  of  his  people  into  his  Father's  house! 
There  shall  be  the  best  society,  the  most  exalted 
employment,  with  fulness  of  joy,  and  pleasures  ever 
more !  There  the  spirits  of  just  men  made  perfect, 
shall  join  with  angels  in  pouring  forth  the  highest 
praises  to  Him  that  sitteth  upon  the  throne,  and  to 
the  Lamb  for  ever.  There  will  be  Abraham,  Isaac, 
and  Jacob,  the  prophets,  the  apostles,  and  martyrs, 
with  the  redeemed  of  all  nations,  engaged  in  the 
same  delightful  work.  My  hearers,  will  you  be 
there?  Would  it  afford  you  pleasure  to  be  where 
Jesus  displays  his  glories,  and  cheers  the  souls  of 
his  people  with  the  holy  pleasures  of  heaven?  Do 
you  love  him,  believe  in  him,  and  keep  his  com- 
mandments? Remember,  the  mansions  of  bliss  are 
prepared  for  those  who  are  made  "meet  for  the 
inheritance  of  the  saints  in  light."  The  vessels  of 
mercy  are  "afore  prepared  unto  glory."  Heaven 
has  no  charms  for  the  ungodly;  it  can  give  no  hap- 
piness to  those  who  love  sin.  Indeed,  my  hearers, 
so  essential  is  holiness,  that  St.  Paul  teaches  us  that 
without  it  no  man  shall  see  the  Lord. 

Communicants,  you  expect,  when  done  with  this 
world,  to  go  where  Jesus  is.  You  indulge  a  hope 
that  he  is  now  engaged  preparing  a  place  for  you  in 
his  Father's  house.  You  trust  he  has  bought  you 
with  his  blood,  and  quickened  you  by  his  Spirit. 
You  expect  to  realize  the  promise,  "Where  I  am 
there   shall   my  servant  be   also."     How  shall   you 


HEAVENLY  MANSIONS.  113 

express  your  gratitude  to  Him  -who  has  given  you 
these  cheering  hopes  and  glorious  prospects?  Is  it 
a  hard  condition,  that  you  should  be  required  "to 
deny  yourselves,  and  take  up  your  cross,  and  follow 
Christ?  Can  the  service  of  such  a  Master  be  a 
weariness?  No,  no,  says  the  true  disciple;  "his 
love  constraineth  us"!  It  is  this  that  makes  "his 
yoke  easy  and  his  burden  light."  Come,  then,  to 
his  table,  under  the  constraining  influence  of  his  love. 
Come,  express  your  sense  of  obligation,  by  a  cheer- 
ful compliance  with  his  dying  request,  "This  do  in 
remembrance  of  me." 

"  The  love  of  Christ  constraineth  us ;  because  we 
thus  judge,  that  if  one  died  for  all,  then  were  all  dead ; 
and  that  he  died  for  all,  that  they  who  live,  should 
live,  not  unto  themselves,  but  to  him  who  died  for 
them,  and  rose  again."  This  should  be  the  judgment 
of  every  professed  disciple  of  Christ.  "  Herein  is  my 
Father  glorified,"  says  he,  "that  ye  bear  much 
fruit."  Yes,  Christians,  it  is  your  proper  business, 
and  ought  to  be  your  constant  aim,  to  glorify  God 
with  your  bodies  and  spirits,  which  are  his.  Let  not 
the  corrupting  influence  of  a  wicked  world  obliterate 
from  your  minds  the  law  of  redeeming  love.  While 
busied  with  the  afi'airs  of  this  life,  forget  not  whose 
you  are,  and  whither  you  are  going.  Every  day, 
every  moment  is  bringing  your  redemption  nearer  and 
nearer.  You  are,  at  present,  in  a  vale  of  tears ;  but, 
yet  a  little  while,  and  your  Saviour  will  come  and 
receive  you  graciously  into  those  places  which  he  is 
10* 


114  HEAVENLY    MANSIONS. 

now  preparing  for  you.  Be  it,  then,  as  your  meat 
and  drink  to  do  the  "will  of  your  Father  who  is  in 
heaven.  Examine  yourselves  whether  ye  be  in  the 
faith;  give  all  diligence  to  make  your  calling  and 
election  sure. 

But,  my  hearers,  are  you  all  interested  in  the  love 
and  friendship  of  the  Lord  Jesus?  Can  you  all  look 
up  to  God,  and  indulge,  on  good  grounds,  the  cheering 
hope  that  Christ  is  interceding  for  you  at  the  right 
hand  of  the  Father,  that  he  owns  you  as  disciples, 
and  that  he  will  say  to  you,  at  the  last  day,  ''  Come, 
ye  blessed  of  my  Father,  inherit  the  kingdom  pre- 
pared for  you  from  the  foundation  of  the  world?" 
Alas !  I  fear  some  of  you  cannot  lay  claim  to  these 
high  privileges,  on  scriptural  authority !  And  should 
this  be  the  case  with  any  who  now  hear  me,  let  them 
know,  assuredly,  that  it  is  a  fearful  thing  to  live  with- 
out God  in  the  world.  Dear  friends,  we  bring  no 
railing  accusation  against  you ;  but  we  entreat  you,  by 
the  mercies  and  by  the  terrors  of  the  Lord,  to  repent, 
to  lay  hold  of  the  hope  set  before  you  in  the  gospel. 
As  ambassadors  for  Christ,  we  pray  you  be  reconciled 
to  God.  If  you  are  not  united  to  Jesus  by  a  true 
faith,  you  are  living  in  a  state  of  condemnation. 
Hear  the  Redeemer's  own  words  on  this  point:  "He 
that  belie veth  not,  is  condemned  already."  God  has 
given  you  space  for  repentance,  and  has  set  before 
you  an  open  door.  A  great  salvation  is  offered  to 
you  freely,  without  money  and  without  price.  But 
your  day  of  grace  is  passing  while  I  address  you. 


HEAVENLY    MANSIONS.  115 

Your  Sabbaths,  your  sanctuary  privileges,  and  your 
sacramental  seasons  will  soon  be  over;  and  should 
death  arrest  you  in  a  Christless  state,  then  will  be 
brought  to  pass  upon  you  that  fearful  saying,  "  He 
that  is  filthy,  let  him  be  filthy  still."  "Behold,  now 
is  the  accepted  time;  behold,  now  is  the  day  of  sal- 
vation!" 


THE 

CHRISTIAN'S   CREED  AND  TRIUMPH. 


"Who  is  he  that  overcometh  the  world,  but  he  that  believeth  that 
Jesus  is  the  Son  of  God? — 1  John  v.  5. 

These  words  place  before  us,  at  one  view,  the  Chris- 
tian's creed  and  triumph.  He  believeth  that  Jesus  is 
the  Son  of  God — this  is  his  creed.  He  overcometh 
the  world — this  is  his  triumph. 

Let  us  examine  this  creed,  and  try  to  ascertain  the 
import  of  the  victory  which  it  secures.  The  language 
of  our  text  evidently  supposes  that  there  are  evils  to 
be  met  with  in  the  world ;  and  that  faith  in  Jesus  the 
Son  of  God,  is  the  only  means  by  which  these  evils 
can  be  surmounted.  This  is  an  idea  that  pervades 
the  New  Testament.  The  world  lieth  in  wickedness. 
Its  spirit,  its  manners,  and  its  maxims,  are  hostile  to 
godliness;  and  whosoever  permits  himself  to  be  car- 
ried along  by  the  current  of  its  fashion,  must  not 
only  sustain  loss,  but,  in  the  end,  be  utterly  ruined. 
Hence  Paul  the  apostle  charges  us,  "Be  not  con- 
formed to  this  world ;  but  be  ye  transformed  by  the 
renewing  of  your  minds,  that  you  may  prove  what  is 
that  good,  and  acceptable,  and  perfect  will  of  God." 


THE   christian's   CREED   AND   TRIUMPH.       117 

To  the  good  man,  this  world  presents  a  scene  of  trial. 
It  abounds  in  dangers  and  troubles,  against  which 
faith  in  the  Redeemer  affords  the  only  sufficient  de- 
fence: "In  the  world,"  says  the  Divine  Saviour,  "ye 
shall  have  tribulation ;  but,  be  of  good  cheer,  I  have 
overcome  the  world."  To  true  believers,  this  passage 
is  full  of  the  richest  consolation,  while  to  the  ungodly 
it  is  unintelligible  and  uninteresting;  for  it  is  the 
believer,  and  the  believer  only,  that  can  participate 
in  the  benefits  of  Christ's  victory  over  the  world. 
Let  us  inquire,  then, 

I.  What  is  implied  in  believing  that  Jesus  is  the 
Son  of  God?  It  is  a  concise  and  comprehensive 
expression  of  evangelical  faith.  This,  my  hearers,  is 
a  subject  of  vast  importance  in  the  Christian  scheme 
of  redemption.  It  implies  two  things,  viz.,  credit  and 
trust.  Faith^  in  the  general  acceptation  of  the  term, 
has  relation  to  testimony.  Cfospel  faith  has  immedi- 
ate and  special  relation  to  the  testimony  of  God 
respecting  his  Son.  This  testimony  of  God  we  have 
in  the  Bible.  Here  we  are  assured  that  Christ  Jesus 
is  the  only  Saviour  of  our  fallen  race;  that  he  is  able 
and  ready  to  save  to  the  uttermost  all  that  come  to 
God  by  him;  that  he  has  removed  every  obstacle 
which  opposed  our  salvation;  that  he  has  wrought 
out  a  righteousness  every  way  answerable  to  the 
demands  of  the  Divine  law;  that  he  has  shed  his 
blood  for  the  remission  of  sin,  and  made  provision  for 
its  ultimate  and  entire  extirpation  from  the  soul  that 
confides  in  him.  The  first  and  most  obvious  exercise 
of  faith   is  to   believe    this   testimony.     That  is,  to 


118        THE   christian's   CREED   AND   TRIUMPH. 

believe  that  Jesus  Christ  is  just  such  a  glorious  per- 
sonage— such  an  able,  willing,  and  compassionate 
Saviour,  as  the  sacred  oracles  pronounce  him  to  be. 
But  faith  includes  another  very  important  idea,  viz., 
trust,  A  mere  assent  to  what  the  Scripture  teaches 
respecting  Jesus  Christ,  is  nothing  more  than  an  act 
of  the  understanding;  or  a  kind  of  historical  faith, 
which  may  have  little  or  no  sanctifying  influence  on 
the  heart  and  life:  "With  the  heart  man  believeth 
unto  righteousness."  Rom.  x.  10.  And  in  order  to  a 
hearty  reception  of  the  truth,  as  it  is  in  Jesus,  the 
sinner  must  feel  his  sinfulness,  and  need  of  a  Saviour. 
So  long  as  he  remains  unimpressed  with  a  sense  of 
his  guilt,  he  cannot  perceive  the  necessity  of  embrac- 
ing Christ. 

Hence  it  is  that  the  tidings  of  salvation  are  treated 
with  indifference  by  so  large  a  portion  of  mankind. 
Many  persons  consider  the  gospel  as  a  very  decent 
system  of  religion,  who  cannot  bear  to  be  urged  to 
repentance,  and  an  entire  surrender  of  themselves  to 
Christ.  What  is  the  reason?  Because  their  con- 
sciences have  never  been  impressed  with  a  conviction 
of  sin.  This  insensibility  to  the  evil  of  sin,  and  the 
awful  danger  to  which  it  exposes  the  transgressor,  has 
always  been  a  hindrance  to  the  success  of  the  gospel. 
The  Redeemer  has  taught  us  in  his  word,  that  no  one 
will  accept  of  salvation,  who  does  not  feel  himself  a 
helpless  and  guilty  creature.  "The  Son  of  man,'* 
says  he,  "is  come  to  save  that  which  was  lost — they 
that  are  whole  need  not  a  physician ;  but  they  that 
are  sick."     "I  came  not  to  call  the  righteous,  but 


THE   christian's   CREED   AND   TRIUMPH.        119 

sinners  to  repentance."  But  when  sin  is  felt  to  be 
exceeding  sinful,  the  soul  cleaves  to  Christ,  and  con- 
fides in  him  as  its  all  in  all. 

The  plan  of  redemption,  through  the  mediation  of 
Jesus,  the  Son  of  God,  appears  not  only  true  and  wise, 
but  gracious  and  necessary.  Observe  here,  the  dis- 
tinction between  saving  faith  and  a  barren,  joyless 
profession.  The  merely  nominal  Christian  may  en- 
tertain a  high  degree  of  respect  for  the  Saviour;  he 
may  yield  a  cold  assent  to  the  truths  of  the  gospel;  he 
may  even  be  a  strenuous  advocate  for  orthodox  senti- 
ments; but  his  religion  consists  in  orthodoxy;  it 
never  touches  his  heart,  or  sanctifies  his  affections. 
AVhereas  every  article  of  the  true  believer's  creed  has 
a  practical  and  sanctifying  influence  on  his  temper 
and  conduct.  He  not  only  believes,  but  obeys  the 
truth.  And,  in  keeping  his  Lord's  commandments, 
he  finds  great  reward.  Christ  is  precious ;  his  yoke 
is  easy,  and  his  burden  light.  The  true  principle  of 
evangelical  obedience  is  to  be  found  in  those  remark- 
able words  of  Paul:  "The  love  of  Christ  constraineth 
us,  because  we  thus  judge  that  if  one  died  for  all, 
then  were  all  dead :  and  that  he  died  for  all,  that  they 
which  live  should  not  henceforth  live  unto  themselves, 
but  unto  him  who  died  for  them  and  rose  again." 
2  Cor.  V.  14,  15. 

This  trust  in  the  Redeemer,  and  devotion  to  his 
service,  necessarily  presupposes  the  admission  of  his 
Divine  character.  For  what  man  of  common  sense 
would  entrust  his  soul,  with  all  its  immortal  interests, 
to  a  mere  creature  ?     I  could  not  feel  secure  in  build- 


120       THE   christian's   CREED   AND   TRIUMPH. 

ing  my  hopes  of  pardon  and  eternal  life,  even  on  an 
angel.  The  brightest  seraph  in  heaven  can  do  no 
more  than  his  duty.  He  cannot  make  atonement  for 
the  smallest  transgression  of  the  Divine  law.  But 
when  I  find  Jesus,  the  Son  of  God,  set  forth  in  the 
sacred  Scriptures  as  the  Lord  our  righteousness  and  the 
propitiation  for  our  sins,  believing  the  infallible  word 
of  inspiration,  I  feel  no  hesitation  in  reposing  entire 
confidence  in  him.  I  know  that  Jehovah  Jesus  is  able 
to  save;  that  his  atonement  is  of  infinite  efficacy; 
that  his  grace  is  sufficient,  and  his  promise  sure  and 
infallible  to  all  who  hope  in  his  mercy.  Do  not  think 
it  strange,  my  friends,  that  God  requires  you  to 
believe  in  the  Lord  Jesus  Christ,  on  pain  of  everlast- 
ing misery.  The  whole  gospel  of  our  salvation  pro- 
ceeds on  the  melancholy  fact  that  man  is  a  guilty, 
ruined  creature.  And  that  faith,  on  which  the  sacred 
Scriptures  lay  so  much  stress,  is  something  more  than 
an  assent  to  the  truths  of  God's  word.  It  implies  a 
personal  appropriation  of  Jesus,  and  the  benefits  of 
his  redemption.-  It  involves  a  dependence  on  his 
righteousness  for  justification,  and  an  application  to 
the  sacrifice  of  his  blood  for  pardon,  together  with  an 
unreserved  surrender  of  ourselves  to  Christ,  as  our 
King,  our  Lord,  our  Master,  our  Defender,  and  the 
Captain  of  our  salvation.  Jesus  is  the  Son  of  God  in 
a  sense  which  is  inapplicable  to  any  other  being  in 
the  universe.  He  is  the  only  begotten,  the  brightness 
of  the  Father's  glory,  and  the  express  image  of  his 
person.  He  is  God  manifest  in  the  flesh,  and  over  all, 
blessed  for  ever.     His  name  is  precious,  as  ointment 


THE   christian's   CREED   AND   TRIUMPH.        121 

poured  forth.  His  death  gave  life  to  the  world,  his 
blood  was  shed  for  the  remission  of  sins,  and  his 
righteousness  is  unto  and  upon  all  them  that  believe. 
"Blessed  are  all  they  who  put  their  trust  in  him!" 

My  hearers,  do  you  believe  that  Jesus  is  the  Son  of 
God?  Do  you  believe  him  to  be  the  only  Mediator 
between  God  and  man?  Do  you  believe  that  he  is 
Immanuel,  uniting  in  his  sacred  person  the  seed  of 
Abraham,  and  the  essence  of  the  adorable  Godhead? 
Do  you  believe  what  the  prophet  says  of  him?  "He 
was  wounded  for  our  transgressions ;  he  was  bruised 
for  our  iniquities ;  the  chastisement  of  our  peace  was 
upon  him,  and  with  his  stripes  we  are  healed.  All  we 
like  sheep  have  gone  astray;  we  have  turned  every 
one  to  his  own  way,  and  the  Lord  hath  laid  on  him 
the  iniquity  of  us  all."  In  a  word,  do  you  believe 
that  he  is  able  and  willing  to  save  you,  and  have  you 
committed  your  souls  to  him,  in  a  covenant  never  to 
be  forgotten?  Is  your  faith  an  operative  principle? 
Is  it  attended  by  peace  with  God,  and  productive  of 
good  works?  Put  these  questions  to  your  consciences. 
"Examine  yourselves,  whether  ye  be  in  the  faith." 

Having  taken  a  cursory  view  of  the  Christian's 
creed,  let  us 

II.  Attend  to  his  triumph.  "Who  is  he  that 
overcometh  the  world,  but  he  that  believeth  that 
Jesus  is  the  Son  of  God?"  It  is  not  without  good 
reason  that  the  apostle  gives  this  challenge.  The 
true  believer  does  obtain  a  triumph  with  which  no 
other  conquest  will  bear  a  comparison.  It  is  a  com- 
plete victory  over  the  world,  and  all  the  evils  with 
11 


122     THE  christian's  creed  and  triumph. 

which  it  abounds.     "Thanks  be  to  God,  who  always 
causeth  ns  to  triumph  in  Christ." 

The  Christian  has  many  troubles  and  dangers  to 
meet  with  in  this  world,  but  his  blessed  Lord  causes 
him  to  triumph  over  them  all.  He  is  not  exempt 
from  the  common  calamities  of  life;  but  he  has  one 
peculiar  advantage,  God  is  with  him  in  his  afflictions, 
and  makes  all  things  work  together  for  his  ultimate 
good.  We  know  that  affliction  is  good  and  necessary 
for  us,  so  long  as  we  are  in  the  body.  This  is  one 
of  the  means  which  God  employs  to  prepare  a  people 
for  his  praise.  And  that  his  people  may  neither 
despise  his  chastening,  nor  faint  when  rebuked  of 
him,  he  has  given  them  promises  of  succour  suited 
to  all  cases  that  may  occur,  however  distressing. 
Hence  they  are  directed  to  account  it  a  blessing 
when  they  fall  into  divers  trials;  for  by  these  trials 
God  intends  to  prove  that  their  faith  is  more  pre- 
cious than  gold  which  perisheth.  ''  Call  upon  me 
in  the  day  of  trouble,  saith  the  Lord,  I  will  deliver 
thee,  and  thou  shalt  glorify  me."  "My  grace  is 
sufficient  for  thee."  "I  will  never  leave  thee,  nor 
forsake  thee."  When  these  and  the  like  promises 
are  fully  credited,  and  their  consolations  realized 
by  the  believer,  he  can  interpret  Paul's  language, 
when  he  says,  "Sorrowful,  yet  always  rejoicing;" 
and  sing  with  the  prophet  Jonah,  "I  will  sacrifice 
unto  thee  with  the  voice  of  thanksgiving — salvation 
is  of  the  Lord."  In  all  ages  God  has  proved  him- 
self to  his  people  a  very  present  help  in  time  of 
need.     Whatever  affliction  he  sends  upon  them,  his 


I 


THE   christian's   CREED   AND   TRIUMPH.        123 

blessing  accompanies  it.  So  we  hear  them  testify- 
ing, ^'  We  know  that  all  things  work  together  for 
good  to  them  that  love  God."  They  knew  it  from 
his  promise,  and  they  felt  it  by  experience.  Hence 
we  find  them  triumphant  in  the  severest  persecutions 
for  righteousness'  sake.  "If  God  be  for  us,  who 
can  be  against  us?  He  that  spared  not  his  own 
Son,  but  delivered  him  up  for  us  all,  how  shall  he 
not  with  him,  also,  freely  give  us  all  things?  Who 
shall  lay  anything  to  the  charge  of  God's  elect?  It 
is  God  that  justifieth,  who  is  he  that  condemneth? 
It  is  Christ  that  died,  yea,  rather  that  is  risen  again, 
who  is  even  at  the  right  hand  of  God,  who  also 
maketh  intercession  for  us." 

The  disciple  of  Christ  is  a  believer  in  the  par- 
ticular providence  of  God.  "Are  not  two  sparrows 
sold  for  a  farthing;  and  one  of  them  doth  not  fall 
to  the  ground  without  your  heavenly  Father?" 
"The  hairs  of  your  head  are  all  numbered."  This 
doctrine  is  happily  calculated  to  give  relief  to  the 
pious  mind  under  the  heaviest  trials.  "Whom  the 
Lord  loveth  he  chasteneth,  and  scourgeth  every  son 
whom  he  receiveth."  What,  may  the  Christian  say, 
what  if  I  am  called  to  suffer  the  loss  of  all  things? 
What  if  I  suffer  in  my  person,  in  my  family,  or 
estate?  What  if  I  am  to  part  with  kindred  and 
friends?  It  is  my  heavenly  Father's  will.  He 
knows  my  frame.  He  sees  what  is  best  for  me.  If 
he  is  pleased  to  visit  with  the  rod,  I  am  sure  that 
infinite  goodness  dictates  and  directs  every  stroke 
that  his  hand  inflicts.     He  has  admitted  me  to  the 


124     THE  christian's  creed  and  triumph. 

adoption  of  children,  and  why  should  I  be  offended 
on  receiving  the  treatment  of  a  child  ?  If  he  corrects 
me,  it  is  for  his  glory  and  my  improvement.  "  Shall 
I  receive  good  at  the  hand  of  God,  and  shall  I  not 
receive  evil  also?"  "No  chastening,  for  the  pre- 
sent, seemeth  to  be  joyous,  but  grievous;  neverthe- 
less, afterwards,  it  yieldeth  the  peaceable  fruit  of 
righteousness  unto  them  which  are  exercised  there- 
by." Heb.  xii.  11.  And,  "I  reckon  that  the  suffer- 
ings of  this  present  time  are  not  worthy  to  be  com- 
pared with  the  glory  that  shall  be  revealed  in  us." 
Rom.  viii.  18. 

Such  is  the  believer's  triumph  over  the  common 
afflictions  of  this  life;  equally  decisive  is  his  victory 
over  the  temptations  and  allurements  of  the  world. 
Against  these  insidious  enemies  of  his  salvation  he 
sets  a  watch,  and  makes  his  continual  prayer  to  God, 
**Lead  me  not  into  temptation,  but  deliver  me  from 
evil!"  The  blessed  Saviour,  who  was  tempted  in  all 
points,  like  as  we  are,  knows  how  to  deliver  them  that 
are  tempted:  and  to  those  who  trust  in  him,  he  always 
administers  relief  in  times  of  danger.  He  has  taught 
his  disciples  that  the  Prince  of  the  power  of  the  air  is 
a  defeated  adversary,  that  if  they  resist  him,  he  will 
flee  from  them.  He  has  taught  them,  also,  that  the 
promises  of  the  world  are  fallacious,  and  its  enjoy- 
ments transient  and  unsatisfactory.  He  has  taught 
them  that  one  thing  is  needful ;  that  true  religion  is 
the  pearl  of  great  price,  and  that  all  else  is  chaff, 
driven  and  scattered  by  the  wind.  He  has  given  to 
the  minds  of  his  followers  a  new  and  heavenly  direc- 


THE   christian's   CREED   AND   TRIUMPH.        125 

tion;  he  has  created  in  them  a  thirst  for  glory, 
honour,  and  immortality,  which  causes  them  to  look 
with  comparative  contempt  on  all  inferior  things,  and 
with  utter  abhorrence  on  those  sensual  indulgences 
which  war  against  the  soul.  Earthly  minds  may 
and  will  live  after  the  flesh,  and  pursue  earthly 
things;  but  the  heaven-born  soul  cannot  live  upon 
husks;  it  aspires  after  the  celestial  manna,  and  pants 
for  the  waters  of  the  sanctuary. 

Try  yourselves,  professing  Christians,  by  this  crite- 
rion. If  you  prefer  Jerusalem  to  your  chief  earthly 
joy — if  you  account  a  day  in  God's  courts  better  than 
a  thousand  in  the  tents  of  wickedness  and  folly,  there 
is  ground  to  hope  that  you  are  born  of  the  Spirit,  and 
that  the  good  work  which  has  been  begun  within  you 
will  be  carried  on  till  the  day  of  Jesus  Christ.  But, 
if  the  glare  of  wealth,  if  titles  and  distinctions  among 
men,  if  the  frivolous  amusements,  and  fashionable 
dissipations  of  the  world  engross  more  of  your  atten- 
tion, and  afford  you  more  pleasure  than  the  ordinances 
of  God,  and  the  sober  duties  of  your  religious  profes- 
sion, you  have  awful  cause  to  fear  that  your  faith  is 
not  the  faith  of  God's  elect.  That  faith  which  does 
not  regenerate  the  moral  taste  of  its  possessor,  and 
supply  him  with  new  objects  of  pursuit,  and  open  to 
him  new  and  sanctifying  sources  of  enjoyment,  is 
radically  defective;  it  is  the  shadow,  without  the 
substance — the  name,  without  the  thing — a  creed, 
connected  with  no  triumph. 

The   Christian's  grand  triumph  is  that  which  he 
obtains  over  the  fears  of  dying.     "By  one  man  sin 
11* 


126 

entered  into  the  world,  and  death  by  sin;  and  so, 
death  passed  upon  all  men,  for  that  all  have  sinned." 
*'It  is  appointed  unto  men  once  to  die."  It  is  an  event 
incident  to  us  all.  Death  is  inevitable;  and  to  the 
worldling  it  is  an  object  of  unutterable  terror.  Here, 
then,  we  have  abundant  reason  to  bless  God,  who 
causeth  us  to  triumph  in  Christ,  the  second  Adam, 
the  Lord  from  heaven!  Forasmuch  as  they  whom 
he  came  to  redeem  ^'were  partakers  of  flesh  and  blood, 
he  also  took  part  of  the  same,  that,  through  death,  he 
might  destroy  him  who  had  the  power  of  death,  ^.  e., 
the  devil ;  and  might  deliver  them  who,  through  fear 
of  death,  were,  all  their  life-time,  subject  to  bondage." 
Yes,  ten  thousand  blessings  on  his  precious  name! 
He  became  bone  of  our  bone,  and  flesh  of  our  flesh, 
that  he  might  subdue  the  king  of  terrors,  and  teach 
his  followers  to  say,  with  Paul,  "For  me  to  live  is 
Christ,  and  to  die  is  gain!"  He  died  for  our  sins, 
and  rose  again  as  the  first  fruits  from  the  dead.  In 
his  glorious  resurrection  we  have  the  most  complete 
demonstration  that  he  plucked  away  the  sting  of 
death.  He  raises  us  from  the  grave  of  sin,  and 
quickens  us  to  newness  of  life.  He  has  taught  us 
that,  if  these  bodies  were  dissolved,  "we  have  a  build- 
ing of  God — a  house  not  made  with  hands,  eternal  in 
the  heavens."  The  sting  of  death  is  sin — but  sin  once 
removed  from  the  conscience,  the  song  of  triumph 
breaks  from  the  lips  of  the  dying  believer,  "  0  grave, 
where  is  thy -victory?  0  death,  where  is  thy  sting? 
Thanks  be  to  God,  who  giveth  us  the  victory,  through 
our  Lord  Jesus  Christ." 


THE   christian's   CREED   AND   TRIUMPH.      127 

Hearers,  would  you  wish  to  share  in  the  Chris- 
tian's joyful  prospects  at  the  close  of  this  mortal 
life?  Have  faith  in  Jesus,  the  Son  of  God.  Sur- 
render yourselves  to  his  service.  Seek  by  fervent 
prayer,  and  by  a  diligent  attention  to  all  gospel 
means,  to  be  washed,  and  sanctij&ed,  and  justified, 
in  the  name  of  the  Lord,  and  by  the  Spirit  of  our 
God.  We  could  produce  you  a  thousand  witnesses 
that  infidelity,  either  professed,  or  practised  upon, 
invariably  brings  men  to  a  miserable  end.  If  you 
live  after  the  flesh,  and  are  governed  by  the  spirit 
and  maxims  of  the  world,  you  cannot  expect  to  die 
either  safely  or  comfortably.  To  die ! — blessed  is  the 
exclusive  privilege  of  him  who  dies  in  the  Lord.  It 
is  in  Christ,  and  in  Christ  only,  that  any  of  our 
fallen  race  can  triumph  in  a  dying  hour.  "  Seek 
the  Lord,  therefore,  while  he  may  be  found;  call 
upon  him  while  he  is  near."  Risk  not  the  immortal 
interests  of  your  souls  on  the  dubious  result  of  a 
death-bed  repentance.  Amidst  the  cares  and  vanities 
of  this  world,  forget  not  that  you  are  travelling  to 
the  house  appointed  for  all  the  living.  While  you 
have  Sabbaths  and  sanctuary  privileges,  improve 
them  for  eternity.  These  opportunities  of  securing 
the  true  riches  will  soon  be  past,  and  you  will  have 
to  account  for  them  all  at  the  judgment-seat  of 
Christ.  Examine  well  the  ground  of  your  hopes 
for  the  world  to  come.  If  you  profess  to  be  the 
disciples  of  Jesus,  try  to  feel,  at  all  times,  the  obli- 
gations of  redeeming  love.  If  ye  be  risen  with 
Christ,  seek  those  things  which  are  above.     If  you 


128    THE  christian's  creed  and  triumph. 

are  redeemed  sinners,  you  are  debtors  to  grace,  but 
not  to  the  flesh,  that  ye  should  live  after  the  flesh. 
"Put  off  the  old  man  with  his  deeds,  and  put  on  the 
new  man,  which,  after  God,  is  created  in  righteous- 
ness and  true  holiness."  And,  0  if  any  of  you  are 
living  without  God,  and  without  hope  in  the  world, 
be  persuaded  to  lay  hold  on  the  hope  set  before 
you  in  the  gospel.  You  know,  sinner,  that  the  world 
will,  by  and  by,  abandon  you.  Why  should  you 
continue  to  serve  it?  Believe  in  the  Son  of  God; 
devote  yourself  to  his  service,  and  he  will  never  leave 
nor  forsake  you.  While  I  once  more  repeat  in  your 
hearing  the  messages  of  his  mercy,  may  the  Spirit  of 
all  grace  incline  your  heart  to  receive  the  truth,  in 
the  love  thereof.  "  Him  that  cometh  unto  me  I  will 
in  no  wise  cast  out."  "Behold,  I  stand  at  the  door 
and  knock;  if  any  man  hear  my  voice,  and  open  the 
door,  I  will  come  in  to  him,  and  sup  with  him,  and 
he  with  me."  "All  things  are  now  ready."  "And 
the  Spirit  and  the  bride  say.  Come;  and  let  him 
that  heareth  say.  Come ;  and  let  him  that  is  athirst 
come;  and  whosoever  will,  let  him  take  the  water 
of  life  freely."     Amen. 


ENOCH'S   WALK   WITH   GOD. 


And  Enoch  walked  with  God,  and  he  was  not;   for  God  took  him. 
Genesis  v.  24. 

In  all  ages  of  the  world  the  righteous  have  been  few 
in  comparison  with  the  multitude  of  evil-doers.  There 
have  always,  however,  been  some  that  feared  the  Lord, 
and  thought  upon  his  name.  Even  in  the  antediluvian 
world,  we  find,  here  and  there,  a  pious  character. 
Such  was  Enoch,  the  son  of  Jared,  and  the  seventh 
from  Adam  of  whom  we  have  any  account  in  Scrip- 
ture. The  sacred  historian  says  but  little  respecting 
him;  that  little,  however,  is  much  to  his  credit.  It 
furnishes  us  with  an  example  worthy  of  imitation, 
and  teaches  us  that  the  service  of  God  is  not  a  vain 
thing. 

The  first  thing  that  claims  our  notice  is  Enoch's 
manner  of  life.  "He  walked  with  God."  These  four 
words  give  us  a  short,  but  comprehensive  and  expres- 
sive description  of  a  pious  deportment.  True  piety 
impresses  the  heart  with  a  deep  and  solemn  sense  of 
the  majesty,  goodness,  and  omnipresence  of  God. 
It  opens  a  delightful  intercourse  between  the  believing 


130  ENOCH'S   WALK    WITH    GOD. 

soul  and  the  infinite  Father  of  spirits.  It  creates  a 
love  of  holiness,  and  a  hatred  of  sin;  a  hungering 
and  thirsting  after  righteousness,  a  panting  for  God — 
the  living  God — which  nothing  short  of  heaven  and 
eternal  glory  can  satisfy:  and  God  indulges  his 
children,  even  in  this  dark  world,  with  the  light  of 
his  countenance,  and  the  comforts  of  his  grace. 
Hence  they  love  to  cultivate  a  sense  of  his  presence, 
and  all  those  acts  of  worship  which  promote  a  devo- 
tional spirit,  are  regarded  by  them,  not  only  as 
duties,  but  as  privileges.  In  the  works  of  his  hand, 
and  the  acts  of  his  providence,  they  contemplate  the 
perfections  of  Jehovah.  In  the  closet,  around  the 
domestic  altar,  and  in  the  courts  of  his  house,  it  is 
the  prevailing  desire  of  their  hearts  to  feel  the 
gracious  influence  of  his  Spirit,  enlightening  their 
minds,  subduing  their  sins,  and  preparing  them  for 
the  inheritance  of  the  saints  in  light.  By  serious 
meditation,  by  prayer,  by  reading  and  hearing  his 
word,  by  conversing  with  his  people,  by  celebrating 
the  ordinances  of  his  grace,  they  aim  habitually  to 
live  "as  seeing  Him  who  is  invisible."  Thus  they 
walk  with  God ;  they  carry  the  thoughts  of  him  into 
all  the  concerns  of  life.  In  everything,  by  suppli- 
cation and  thanksgiving,  they  make  known  their 
wants  and  express  their  gratitude  to  him.  They  cast 
their  cares  upon  him ;  they  commit  their  souls  to  him, 
as  to  a  faithful  Creator.  He  receives  them  into 
his  family,  and  gives  them  the  Spirit  of  adoption, 
whereby  they  cry,  "Abba  Father." 

But,  seeing  mankind  are  by  nature  the  enemies  of 


ENOCH'S   WALK    WITH    GOD.  131 

God,  sold  under  sin,  and  liable  to  the  curse  of  the 
Divine  law,  how  are  any  of  them  recovered  from  the 
snare  of  the  devil,  and  restored  to  this  happy  state  of 
intercourse  and  favour  with  their  Maker  ?  By  grace, 
extended  to  the  guilty  through  the  mediation  of  Jesus 
Christ.  By  this  means  Enoch  was  redeemed  from  the 
power  of  sin,  and  enabled  to  please  God.  The  apos- 
tle Paul  tells  us  that  it  was  through  faith  that  this 
eminent  man  of  God  attained  all  his  excellence,  and 
all  his  high  privileges.  He  received  with  confidence 
and  joy  the  Divine  testimony;  he  entertained  a  firm 
persuasion  of  what  God  had  then  revealed  respecting 
the  fall  and  recovery  of  man.  He  had  the  faith  of 
God's  elect,  and  being  justified  by  faith,  he  had  peace 
with  God ;  he  lived  a  cotemporary  with  Adam  three 
hundred  years.  With  him  he,  no  doubt,  often  con- 
versed, and  joined  in  religious  worship.  From  him, 
as  well  as  from  various  other  sources,  he  had  an 
opportunity  of  learning  the  character,  the  law,  the 
government,  and  perfections  of  God.  That  gracious 
promise,  "The  seed  of  the  woman  shall  bruise  the 
serpent's  head,"  could  not  have  been  unknown  to  him. 
The  Lamb  slain  from  the  foundation  of  the  world 
formed  the  basis  of  his  hope.  Like  Abraham,  he  saw 
the  Messiah's  day,  and  rejoiced.  He  felt  and  bewailed 
his  sinfulness;  he  revered  his  Maker  and  sought  his 
blessing,  in  the  use  of  such  means  of  religious  im- 
provement as  had  been  prescribed  by  Divine  authority. 
The  great  outlines  of  redemption,  by  the  sacrifice  of 
the  cross,  to  be  ofi'ered  in  due  time,  were  revealed  to 
his  believing  mind;  he  saw  enough  of  the  glory  of 


132  ENOCH'S   WALK  WITH   GOD. 

Christ  to  secure  liis  faith,  to  inspire  him  with  hope, 
and  to  engage  his  best  affections.  We  are  authorized 
to  speak  thus  of  Enoch's  hope  in  Christ,  not  only  by 
what  is  said  of  his  faith  in  the  eleventh  chapter  of 
Hebrews,  but  also  by  a  passage  in  the  Epistle  of  Jude, 
at  the  fourteenth  verse;  "And  Enoch,  also,  the 
seventh  from  Adam,  prophesied  of  these,  i.  e.,  (of  cer- 
tain bad  characters  of  whom  the  apostle  is  speaking,) 
saying,  Behold,  the  Lord  cometh  with  ten  thousand 
of  his  saints,  to  execute  judgment  upon  all,  and  to 
convince  all  that  are  ungodly  among  them,  of  all  their 
ungodly  deeds  which  they  have  ungodly  committed; 
and  of  all  their  hard  speeches,  which  ungodly  sinners 
have  spoken  against  him." 

Here  is  a  prophecy,  purporting  to  have  been  uttered 
by  Enoch ;  and  as  it  is  not  to  be  found  in  the  Old 
Testament,  curiosity  naturally  asks,  where  the  apostle 
found  it.  The  probability  is,  that  St.  Jude  took  it 
from  a  roll  of  traditions  held  in  high  veneration  by 
the  Jews.  And,  though  the  quotation  does  not  prove 
the  authenticity  of  the  whole  volume  from  which  it  is 
taken,  yet,  to  us,  who  receive  the  New  Testament,  as 
given  by  inspiration  of  God,  it  clearly  proves  the  fact 
that  Enoch  was  a  prophet,  and  that  he  foretold  the 
second  coming  of  our  Lord  to  judgment.  Hence  we 
may  fairly  conclude  that  he  was  not  ignorant  of  the 
Divine  purpose,  that  the  Son  of  God  should  appear  in 
the  flesh  to  take  away  sin  by  the  sacrifice  of  his  own 
blood;  to  finish  transgression,  and  complete  a  right- 
eousness which  should  be  unto  and  upon  all  them  that 
believe.     In  the  faith  of  this  precious  truth  Enoch 


ENOCH'S   WALK   WITH   GOD.  133 

walked  with  God,  enjoyed  a  peace  with  heaven,  and  a 
hope  of  glory  which  all  the  wisdom  and  treasures  of 
the  world  could  not  give,  and  of  which  all  the  scoffers 
of  the  age  in  which  he  lived  could  not  deprive  him. 
If  any  of  you,  my  hearers,  are  living  in  sin,  strangers 
to  pure  fellowship  with  God,  allow  me  to  urge  you  to 
seek  these  blessings  with  all  diligence,  in  that  blood 
which  cleanseth  from  all  sin.  Implore  forgiving 
mercy  and  recovering  grace  through  the  sacrifice  of 
the  cross.  ^'Be  reconciled  to  God;  for  he  hath  made 
him  to  be  sin  for  us,  who  knew  no  sin;  that  we 
might  be  made  the  righteousness  of  God  in  him." 
You  may  dream  of  peace,  and  happiness,  and  heaven, 
on  the  ground  of  your  Own  comparative  or  fancied 
goodness,  but  know  assuredly  that  the  whole  w^orld  is 
become  guilty,  and  that  without  the  shedding  of  blood 
there  is  no  remission.  "  Woe  to  him  that  striveth 
with  his  Maker!"  There  is  no  walking  with  God;  no 
fellowship  with  the  Father  of  your  spirits ;  no  pardon ; 
no  peace;  no  heaven  for  you,  till  Christ  is  formed  in 
you  the  hope  of  glory.  "The  carnal  mind  is  enmity 
-against  God."  "The  ploughing  of  the  wicked  is  sin, 
and  God  is  angry  with  them  every  day."  "How  can 
two  walk  together,  except  they  be  agreed?"  Frail, 
dependent  creature — poor  miserable  sinner,  cast  away 
the  weapons  of  your  rebellion.  Touch  the  sceptre  of 
peace;  lay  hold  of  the  hope  set  before  you;  hear  the 
accents  of  mercy;  receive  with  faith  and  love  the 
tidings  of  grace,  and  the  offers  of  infinite  condescen- 
sion. "Behold,"  saith  the  Saviour,  "I  stand  at  the 
door  and  knock ;  if  any  man  hear  my  voice,  and  open 
12 


134  ENOCH'S   WALK  WITH   GOD. 

the  door,  I  will  come  in  to  him,  and  sup  with  him,  and 
he  with  me!" 

Those  of  you  who  have  been  brought  into  the 
blessed  state  of  fellow-citizens  with  the  saints,  and 
of  the  household  of  God,  need  not  be  told  that  you 
obtained  this  inestimable  privilege  through  the  merits 
of  Christ.  You  know  by  happy  experience  that  he 
is  made  of  God  unto  you  wisdom,  and  righteousness, 
and  sanctification,  and  redemption.  You,  who  were 
once  afar  off,  have  been  brought  nigh  by  the  blood 
of  sprinkling;  you  have  been  made  accepted  in  the 
beloved;  and  you  can  join  the  apostle  Paul  in  that 
impassioned  burst  of  gratitude  to  redeeming  love, 
"God  forbid  that  I  should  glory,  save  in  the  cross 
of  our  Lord  Jesus  Christ,  by  which  the  world  is 
crucified  unto  me,  and  I  unto  the  world."  Restored 
to  the  favour  of  God,  through  faith  in  his  dear  Son, 
it  is  now  your  business,  your  duty,  and  your  privi- 
lege, to  walk  with,  to  keep  near  the  throne  of  his 
grace,  and  rejoice  beneath  the  covert  of  his  parental 
wing.  To  assist  and  encourage  you  in  so  doing, 
let  me  call  your  attention  for  a  few  moments  to- 
Enoch's  example.  It  is  recorded  and  held  out  to 
us,  as  an  inducement  to  go  and  do  likewise.  He 
walked  with  God;  which  implies  several  particu- 
lars; as. 

First,  a  deep  sense  of  dependence  on  his  Maker, 
not  only  as  a  creature,  but  as  a  subject  of  Divine 
grace.  Under  the  teaching  of  the  Holy  Spirit,  he 
had  learned  his  own  frailty.  He  knew  that  all  his 
springs   were    in    God;    and   felt   no   hesitation   in 


ENOCH'S  WALK  WITH   GOD.  136 

acknowledging  that  it  was  fit  and  proper  for  God's 
intelligent  creatures  to  lean  upon  him  for  support, 
and  look  to  him  as  the  Author  of  all  good,  and  the 
only  inexhaustible  source  of  happiness.  Hence  the 
law  of  God,  and  not  his  own  will,  or  the  maxims  of 
the  world,  would  become  of  choice  the  rule  of  his 
conduct.  No  doubt  a  large  majority  of  those  around 
him  minded  earthly  things,  neglectful  of  the  Lord 
that  made  them ;  making  a  mock  of  sin,  and  holding 
in  derision  the  few  pious  whose  conduct  reproved, 
and  whose  light  exposed  the  deeds  of  darkness  that 
characterized  that  age  of  degeneracy  and  sin.  But 
Enoch  was  not  one  of  those  who  deemed  it  safe 
to  follow  a  multitude  to  do  evil.  He  had  more 
respect  for  the  law  of  his  God  than  for  the  practice 
of  his  neighbours.  He  was  willing  to  sacrifice  the 
smiles  of  the  world  to  the  approbation  of  his  Maker. 
He  felt,  also,  that  he  was  sanctified  but  in  part; 
that  he  must  look  to  God  for  the  completion  of  the 
work  which  Divine  grace  had  begun  in  his  soul. 
This  sense  of  dependence  would  naturally  beget  a 
holy  jealousy  of  himself,  and  produce  a  tender  con- 
cern to  avoid  temptation,  to  flee  the  company  of 
the  wicked,  and  to  give  himself  to  watching  and 
prayer. 

Do  you,  my  Christian  brethren,  endeavour  in  this 
way  to  grow  in  grace,  and  in  the  knowledge  of  our 
Lord  Jesus  Christ?  You  have  solemnly  engaged  to 
renounce  sin,  and  serve  God  in  newness  of  life. 
What  effect  have  the  loose  manners  and  licentious 
maxims  of  the  world,  upon  your  religious  vows  and 


136  Enoch's  walk  with  god. 

pious  resolutions  made  in  your  closets,  or  at  the 
table  of  your  blessed  Lord?  Do  you  not  sometimes 
find  yourselves  yielding  to  the  opinion,  that  common 
practice  cannot  be  greatly  wrong,  or  seriously  dan- 
gerous? Amidst  the  hurry  and  pressure  of  earthly 
pursuits,  do  you  not  often  forget  what  manner  of 
spirit  you  ought  to  cultivate?  When  conscience 
checks  you,  and  admonishes  you  not  to  forget  the 
Rock  that  begat  you,  or  the  Saviour  that  bought 
you,  does  not  Satan,  or  your  own  backsliding  hearts, 
suggest  an  apology:  "We  would  act  otherwise;  but 
company  seduces;  we  cannot  help  yielding  to  the 
importunity  of  friends ;  we  must  do  a  little  as  other 
people  do,  or  else  we  must  needs  go  out  of  the 
world."  Ah,  Christians,  and  is  this  the  way  in 
which  you  expect  to  perfect  holiness  in  the  fear  of 
God?  Is  this  the  way  to  fall  in  with  the  gracious 
designs  of  your  Saviour,  who  redeemed  you  with  his 
blood,  that  you  might  be  unto  God  a  peculiar  people, 
zealous  of  good  works?  Do  you  not  know  who  has 
said,  "If  any  man  will  come  after  me,  let  him  deny 
himself,  and  take  up  his  cross  and  follow  me  ?  Have 
you  forgotten  the  exhortation,  "Be  not  conformed 
to  this  world;  but  be  ye  transformed  by  the  renew- 
ing of  your  minds,  that  ye  may  prove  what  is  that 
good,  and  acceptable,  and  perfect  will  of  God?" 
"Quench  not  the  Spirit."  "If  any  man  love  the 
world,  the  love  of  the  Father  is  not  in  him."  Though 
you  may  forget  your  vows,  God  will  not  forget  them. 
Call  to  mind,  then,  your  obligations  to  redeeming 
love.      Cherish   a   sense   of    your   dependence.     By 


Enoch's  walk  with  god.  137 

the  grace  of  God  you  are  -what  you  are.  As  ye 
have  received  Christ  Jesus  the  Lord,  so  walk  ye  in 
him,  with  the  same  self-diffidence,  the  same  faith, 
the  same  abhorrence  of  sin,  and  the  same  zeal  for 
his  glory. 

Another  means  which  Enoch,  no  doubt,  used  to 
maintain  a  close  and  comfortable  walk  with  God, 
was  to  consider  himself  continually  in  the  Divine 
presence ;  to  endure,  like  Moses,  as  seeing  Him  who 
is  invisible.  An  ancient  philosopher  advised  his 
scholars,  as  a  means  of  confirming  their  virtuous 
habits,  to  fancy  themselves,  at  all  times,  in  the 
presence  of  some  person  of  high  respectability  and 
eminent  piety.  The  wisdom  of  this  rule  is  readily 
perceived.  Few  persons  are  so  fool-hardy  as  not  to 
feel  restrained  and  awed  by  the  presence  of  good- 
ness. Substitute  the  only  wise  God  in  the  place  of 
the  philosopher's  good  man,  and  the  efficacy  of  the 
rule  must  be  vastly  increased.  God  searches  the 
hearts  and  tries  the  reins  of  the  children  of  men.  He 
beholds  and  abhors  sin,  in  thought  and  purpose,  no 
less  than  in  word  and  deed ;  and  we  are  for  ever  in  his 
presence.  Darkness  and  light  are  both  alike  to  him. 
He  is  privy  to  all  our  ways  and  designs ;  all  things  are 
naked  and  open  to  the  view  of  Him  with  whom  we 
have  to  do.  "Thou  God  seest  me."  Let  us  carry 
this  thought  with  us,  brethren,  wherever  we  go,  or 
whatever  we  do.  If  we  forget  God,  vanity  or  sin 
will  occupy  our  minds,  and  temptation  will  easily 
overcome  us.  If  we  would  walk  with  God,  we  must 
regard  his  presence  as  a  pavilion  round  about  us. 
12* 


138  Enoch's  walk  with  god. 

We  may  be  deprived  of  outward  privileges  by  a 
variety  of  causes,  but  nothing,  except  sin,  can  inter- 
rupt our  intercourse  with  the  Father  of  our  spirits. 
The  Lord  is  a  sun  and  shield  to  his  people;  and 
will  give  both  grace  and  glory  to  them  that  walk 
uprightly. 

Again,  Enoch,  in  maintaining  a  walk  with  God, 
doubtless  abounded  in  prayer  and  praise.  He  loved 
God ;  his  affections  were  placed  on  things  above.  He 
had  many  wants  to  be  supplied,  and  enjoyed  many 
blessings,  for  which  to  give  thanks.  This  sense  of  his 
wants  and  obligations  would  draw  him  frequently  to 
the  throne  of  grace.  And,  my  hearers,  have  not  we 
equal  need  and  equal  encouragement  to  draw  near  to 
God,  that  we  may  obtain  mercy,  and  find  grace  to 
help?  Is  the  Lord's  arm  shortened,  that  it  cannot 
save,  or  his  ear  heavy,  that  it  cannot  hear  ?  No ! 
"God  is  the  same,  yesterday,  to-day,  and  for  ever." 
The  same  grace  that  enabled  Enoch  to  lead  a  holy 
life,  will  be  imparted  to  you,  if  you  feel  your  need  of 
it,  and  ask  it  in  the  name  of  Christ.  Eellowship  with 
God  was  not  a  privilege  peculiar  to  Scripture  charac- 
ters. It  is  the  privilege  of  every  true  penitent  and 
sincere  believer  in  Christ,  to  draw  near  the  Father  of 
mercies,  with  full  assurance  of  hope.  "Pray  without 
ceasing."  "Ask,  and  ye  shall  receive."  "If  ye, 
being  evil,  know  how  to  give  good  gifts  unto  your 
children ;  how  much  more  shall  your  Father  who  is  in 
heaven  give  the  Holy  Spirit  unto  them  that  ask 
him!" 

But  what  was  the  result  of  Enoch's  walk  with  God  ? 


ENOCH'S   WALK    WITH   GOD.  139 

We  are  told,  in  a  few  words,  in  a  style  of  force 
and  sublimity  peculiar  to  the  sacred  volume,  "He 
was  not,  for  God  took  him;"  or,  in  the  language  of 
Paul,  "by  faith  Enoch  was  translated,  that  he  should 
not  see  death;  and  was  not  found,  because  God  had 
translated  him:  for,  before  his  translation,  he  had 
this  testimony,  that  he  pleased  God."  Heb.  xi.  5. 
He  was  suddenly  removed  from  this  world  of  sin  and 
sorrow,  without  sickness,  or  any  of  the  pains  of  disso- 
lution. As  it  shall  be  with  the  living  in  the  day 
of  judgment,  his  body  was  changed  and  immortalized, 
and  conveyed  by  the  angels  into  that  blissful  state, 
where  is  fulness  of  joy  and  pleasures  for  evermore. 

What  a  signal  token  of  Divine  favour!  What 
encouragement  it  affords  to  faithful  and  patient  con- 
tinuance in  well-doing !  You  do  not  expect,  indeed, 
my  Christian  brethren,  to  be  translated  to  heaven 
in  the  manner  of  Enoch,  or  Elijah:  you  will  have  to 
endure  the  decay  of  nature,  and  pass  through  the 
agonies  of  death.  But  if,  like  Enoch,  you  walk  with 
God,  unto  all  well-pleasing,  he  will  take  you  to  him- 
self, and  entrance  shall  be  ministered  unto  you  abun- 
dantly into  the  everlasting  kingdom  of  our  Lord  and 
Saviour  Jesus  Christ.  While  your  bodies  rest  in  their 
graves  till  the  resurrection,  under  the  guardian  care  of 
angels,  your  spirits  shall  return  unto  God  who  gave 
them.  "Be  ye  followers  of  them,  who,  through  faith 
and  patience,  are  now  inheriting  the  promises."  As- 
pire after  glory,  honour,  and  immortality.  Be  ani- 
mated by  the  shouts  of  victory  that  flow  from  the  lips 
of  those  who,   through  grace,  have  attained  to  the 


140  Enoch's  walk  with  god. 

heiglits  of  glory,  where  tlie  j  reign  with  Christ,  as  kings 
and  priests  unto  God  the  Father.  My  dear  hearers, 
one  and  all,  a  price  is  put  into  your  hands,  with  which 
you  may  secure  the  good  part  that  shall  never  he 
taken  from  you.  0  then,  let  not  the  transient  cares 
and  engagements  of  this  dying  world  deprive  you  of 
the  true  riches !  Your  souls  are  of  more  value  than 
all  the  gold  of  Ophir  and  the  gems  of  India.  Secure 
their  salvation  by  laying  hold  of  the  hope  set  before 
you  in  the  gospel.  Believe  in  the  Lord  Jesus  Christ, 
and  you  shall  be  saved.  Rouse  up  from  your  native 
lethargy !  It  is  high  time  to  awake  out  of  sleep.  The 
day  of  grace  is  passing  while  I  address  you;  the 
scenes  of  eternity  will  soon  burst  upon  us  with  un- 
rivalled splendor  and  ineffable  interest.  The  Bride- 
groom is  coming,  and,  immediately  on  his  arrival, 
they  that  shall  be  found  ready,  will  go  in  with  him 
to  the  marriage  supper,  and  the  door  will  be  shut! 
Amen! 


THE    WANDEEER    RECLAIMED 


For  ye  were  as  sheep  going  astray;   but  are  now  returned  unto  the 
Shepherd  and  Bishop  of  your  souls.— 1  Petbr  ii.  25. 

We  have  in  this  passage  of  sacred  Scripture  the 
natural  state  of  mankind,  justly  and  strikingly  con- 
trasted with  that  into  which  they  are  brought  by  the 
grace  of  God.  By  nature  we  are  "as  sheep  going 
astray;"  our  wandering  begins  early.  "We  go 
astray,"  says  the  Psalmist,  "as  soon  as  we  are 
born;"  and  we  continue  to  press  onward,  in  the  ways 
of  sin  and  death,  till  redeeming  mercy  visits  our 
hearts,  and  turns  our  feet  from  the  paths  of  the 
destroyer.  Then,  0  happy  change!  we  are  con- 
vinced of  our  folly,  our  danger,  and  our  guilt;  and 
are  sweetly  and  effectually  constrained,  by  the  influ- 
ence of  all-conquering  grace,  to  bow  to  the  authority, 
and  resign  ourselves  to  the  protection  and  guidance 
of  "the  Shepherd  and  Bishop  of  our  souls." 

There  are  two  particulars  in  this    text  that  claim 
special  notice,  viz. 

I.  The  unhappy  state  of  an  unconverted  sinner. 

II.  His  restoration  to  the  favour  and  protection  of 
God  the  Saviour. 


142  THE  WANDERER   RECLAIMED. 

I.  The  unconverted  sinner  is  described  in  our  text 
as  a  lost  and  wandering  creature:  "Ye  were  as  sheep 
going  astray."  The  point  of  comparison  between  the 
sheep  and  the  sinner  is  a  propensity,  common  to  both, 
to  forsake  the  right  way,  and  to  pursue  heedlessly  the 
paths  of  misery  and  ruin.  And  who  that  reads  the 
Bible,  and  is  in  any  measure  attentive  to  what  passes 
around  and  within  him,  can  hesitate  for  a  moment  to 
acknowledge  that  man,  in  his  unsanctified  state,  is 
exceedingly  neglectful  of  the  law  of  his  duty,  and 
prone  to  forsake  his  own  mercies  ?  Nor  is  this  per- 
verse inclination  peculiar  to  any  one  age  or  descrip- 
tion of  mankind.  "All  we,  like  sheep,"  says  the 
prophet,  "have  gone  astray;  we  have  turned,  every 
one  to  his  own  way."  Isa.  liii.  6.  Yes,  my  hearers, 
this  propensity  to  wander  in  the  mazes  of  sin  and 
folly,  is  one  of  'the  strongest  and  deepest  features  in 
the  character  of  our  fallen  race !  By  nature  we  are 
all  "as  sheep  going  astray."  Let  us  acknowledge 
the  humbling  truth.  The  more  deeply  we  are  affected 
by  it,  in  reference  to  ourselves,  the  more  likely  we 
shall  be  to  appreciate  and  admire  the  grace  which 
provides  for  our  restoration  to  the  verdant  pastures 
and  peaceful  ways  of  the  good  Shepherd. 

Let  us  not  hastily  conclude  that  we  are  in  the  right 
way,  because  we  do  not  associate  with  certain  classes 
of  wanderers,  whose  particular  course  may  have  been 
determined  by  peculiar  circumstances.  So  various 
and  multiform  is  errdr,  that  "every  one  may  pursue 
his  own  course,"  and  yet  be  "as  sheep  going  astray." 
The  way  of  transgressors  is  broad,  comprising  within 


THE  WANDERER  RECLAIMED.  143 

its  limits  innumerable  pathways  suited  to  all  manner 
of  depraved  taste ;  and  however  the  ways  of  sin  differ 
in  other  respects,  they  all  agree  in  leading  men  away 
from  God,  the  source  of  blessedness,  and  in  con- 
ducting infatuated  wanderers  to  the  dreary  regions 
of  despair  and  perdition.  "There  is  a  way  that 
seemeth  right  unto  a  man ;  but  the  end  thereof  are 
the  ways  of  death."  Prov.  xiv.  12.  "Destruction  and 
misery  are  in  their  paths :  and  the  way  of  peace  have 
they  not  known."  Rom.  iii.  16,  17.  "There  is  none 
that  seeketh  after  God;  they  are  all  gone  out  of  the 
way."  Rom.  iii.  11,  12. 

These  testimonies  of  sacred  Scripture  are  abund- 
antly confirmed  by  facts  with  which  we  are  all  but  too 
well  acquainted.  Observe  the  tempers  and  practices 
of  mankind,  from  infancy  up  to  old  age,  and  what  a 
melancholy  spectacle  of  waywardness  and  wandering 
do  they  exhibit!  With  what  difficulty  are  children 
trained  to  habits  of  industry,  kindness,  and  honesty ! 
What  disrelish,  what  aversion,  do  youth  generally 
manifest  in  regard  to  devotional  exercises  and  reli- 
gious duties !  How  are  their  imaginations  charmed, 
and  their  hearts  drawn  away  from  God  and  holiness, 
by  the  pleasures  and  pageantry  of  the  world!  In 
riper  years,  when  maturity  of  judgment  might  be 
expected  to  correct  the  vagaries  of  passion,  what 
ambitious  contests  do  we  often  witness  for  distinction, 
which  must  all  vanish  at  death,  and  leave  the  victor 
and  the  vanquished,  the  prince  and  the  poor  man,  on 
a  perfect  level !  And  among  the  aged,  to  whom  the 
pursuits  of  ambition  are  impossible,  how  many  do  we 


144  THE   WANDERER   RECLAIMED. 

see  sinking  into  the  grave  without  God,  and  utterly 
destitute  of  the  Christian's  cheering  hope  of  a  blessed 
immortality ! 

But,  perhaps,  we  may  be  ready  to  congratulate 
ourselves  that  we  do  not  belong  to  any  of  these 
classes  of  wanderers.  We  are  not  haughty  and  self- 
willed.  We  are  not  seeking  great  things  for  our- 
selves. We  are  endeavouring  to  be  content  with  the 
allotments  of  Providence,  and  are  careful  to  cherish 
a  humane  disposition,  and  to  establish  and  deserve  the 
character  of  honest  men  and  good  citizens.  So  far, 
it  is  well.  But  then,  my  hearers,  God  looks  at  the 
heart.  How  is  it  with  us,  in  regard  to  heart-wander- 
ings? We  are  taught  in  Scripture,  that  "the  heart  is 
deceitful  above  all  things,  and  desperately  wicked."  If 
this  be  wrong,  all  is  not  right.  "  Keep  thy  heart  with 
all  diligence,  for  out  of  it  are  the  issues  of  life."  Prov. 
iv.  23.  Is  God  uppermost  in  our  thoughts  ?  Do  we 
love  to  meditate  on  his  precepts,  and  find  our  chief 
delight,  our  richest  consolations  in  his  promises?  Is 
his  glory  a  prominent  object  in  all  our  plans  and  en- 
terprises ?  Alas,  for  our  fallen  nature !  How  often, 
when  outwardly  engaged  in  the  most  solemn  acts  of 
religious  duty,  do  we  find  the  heart  going  after  its 
idols!  Many  a  foolish  excursion  has  it  taken  this 
morning,  even  since  we  have  been  here,  in  God's 
house.  I  appeal  to  your  consciences,  hearers;  is  it 
not  so?  I  appeal  to  Scripture:  "They  come  and  sit 
before  me  as  my  people,  (saith  the  Lord,)  but  their 
heart  is  after  their  covetousness."  Ezek.  xxxiii.  31. 
"An  evil  heart  of  unbelief  in  departing  from  the  living 


THE   WANDERER   RECLAIMED.  145 

God,"  is  the  source  and  spring  of  all  our  wanderings. 
T^is  is  the  deep-rooted  malady  of  our  nature;  and 
until  it  is  cured,  we  are  all  "as  sheep  going  astray.'* 
Thanks  be  to  God,  for  the  provisions  of  redeeming 
grace !  Many  a  wandering  heart  has  been  reclaimed, 
and  filled  with  peace  and  joy  unspeakable;  and  the 
expostulatory  voice  is  still  heard  from  the  sacred 
word,  "Turn  ye,  turn  ye ;  for  why  will  ye  die?"  Let 
us,  then,  attend  a  little  to  the  sinner's  restoration  to 
the  favour  and  protection  of  God,  the  Saviour. 

11.  This  is  the  second  particular  in  the  text,  which 
claims  our  special  notice — "but  are  now  returned 
to  the  Shepherd  and  Bishop  of  your  souls."  Who  is 
the  Shepherd  and  Bishop  of  souls  ?  And  how  is  the 
return  of  the  guilty  wanderers  brought  about?  For, 
my  hearers,  our  wanderings  are  not  only  pitiable,  but 
blameworthy.  In  forsaking  the  good  ways  of  the 
Lord,  we  have  dishonoured  and  insulted  him ;  we  have 
preferred  the  creature  to  the  Creator,  and  have  paid 
to  idols  that  homage  which  is  due  only  to  Him,  who  is 
over  all  blessed  for  ever.  And  the  Holy  One  of 
Israel  is  jealous  for  his  honour,  and  will  not  give  his 
glory  to  another.  If  He,  from  whom  we  have  re- 
volted, ever  receive  us  back  to  favour,  we  may  rest 
assured  it  will  be  in  a  way  that  shall  not  impair  the 
claims  of  justice,  or  the  majesty  of  his  holy  law. 
Hence  the  necessity  of  a  Mediator,  a  Daysman,  one 
who  is  qualified  to  effect  a  reconciliation  in  a  way  that 
shall  discountenance  sin,  and,  at  the  same  time,  main- 
tain the  rights  of  Divine  government.  Such  a  one  is 
the  Lord  Jesus  Christ ;  and  he  is  the  Shepherd  and 
13 


146  THE   WANDERER   RECLAIMED. 

Bishop  of  souls.  He  says,  "I  am  the  good  Shep- 
herd;" "  I  am  the  door ;  by  me,  if  any  man  enter  in, 
he  shall  be  saved;"  "I  am  the  way,  the  truth,  and 
the  life;  no  man  cometh  unto  the  Father  but  by 
me."  Here,  brethren,  is  the  chosen,  and  consecrated, 
and  only  medium  of  our  return  to  the  favour  and  pro- 
tection of  our  Heavenly  Father.  Jesus,  the  Son  of 
God,  is  eminently  qualified  to  perform  the  office  of 
Mediator ;  for,  while  he  is  bone  of  our  bone,  and 
flesh  of  our  flesh,  he  is  also  the  brightness  of  the 
Father's  glory,  and  the  express  image  of  his  person; 
and,  in  him,  it  hath  pleased  the  Father  that  all  ful- 
ness should  dwell.  Accordingly,  he  not  only  com- 
miserates the  sinner,  and  does  and  suffers  whatever  is 
needful  to  reclaim  and  save  him;  he,  also,  entertains 
and  manifests  a  just  regard  for  the  holiness  and 
authority  of  the  Creator.  Such  a  Redeemer  is  Christ 
the  Lord — the  Shepherd  and  Bishop  of  our  souls. 
To  him  let  us  repair,  confident  that  he  is  "able  to 
save  to  the  uttermost  all  that  come  to  God  through 
him."  And,  that  we  may  be  induced  to  put  our  trust 
in  him,  let  us  consider  his  mediatorial  work  in  a  few 
of  its  most  important  particulars. 

1.  He  has  shed  his  blood  for  the  remission  of  sins. 
This  is  alluded  to  in  the  verse  preceding  our  text; 
"By  whose  stripes  ye  were  healed."  In  the  fifty- 
third  chapter  of  Isaiah,  it  is  said,  "The  Lord  hath 
laid  on  him  the  iniquity  of  us  all:"  and  again,  "For 
the  transgression  of  my  people  was  he  stricken." 
The  apostle  Peter  urges  Christians  to  a  holy  life,  by 
assuring  them    that    they  were    redeemed  by   "the 


THE  WANDERER   RECLAIMED.  147 

precious  blood  of  Christ,  as  of  a  lamb,  without 
blemish  and  without  spot."  1  Peter  i.  19.  This 
blood  of  atonement  being  shed,  forgiveness  of  sins 
is  offered  to  the  chief  of  sinners.  Yes,  hearers, 
through  the  efficacy  of  this  one  offering,  the  guilt  of 
our  wanderings  may  be  pardoned;  and  let  it  never  be 
forgotten,  that  without  the  shedding  of  this  blood, 
which  cleanseth  from  all  sin,  there  could  have  been 
no  remission.  But  blessed  be  God  for  his  unspeak- 
able gift,  "  in  whom  we  have  redemption,  through  his 
blood,  the  forgiveness  of  sins,  according  to  the  riches 
of  his  grace."  The  Shepherd  and  Bishop  of  souls, 
then,  has  opened  a  fountain  in  which  we  may  wash 
and  be  cleansed  from  the  sin  of  our  past  wanderings. 

2.  He  has  magnified  the  law  of  God,  and,  in  obey- 
ing it  perfectly,  has  wrought  a  righteousness,  which, 
by  imputation,  is  unto  and  upon  all  that  believe,  for 
justification:  so  that  God  can  be  just,  and  yet  be  the 
justifier  of  him  that  believeth  in  Jesus.  This  righteous- 
ness is  perfect  and  available  because  of  the  infinite 
dignity  of  the  Redeemer ;  and  it  is  imputable  to  the 
believer,  or  capable  of  being  reckoned  his,  in  law 
and  justice,  because  it  has  been  wrought  out  by 
Christ,  expressly  for  his  people,  while  obeying  and 
suffering,  the  just  for  the  unjust,  as  their  volun- 
tary substitute,  that  he  might  bring  them  to  God. 
Hence,  in  every  sinner  that  is  freed  from  condemna- 
tion, and  restored  to  the  Divine  favour,  "grace  reigns, 
through  righteousness,  unto  eternal  life,  by  Jesus 
Christ,  our  Lord."  Rom.  v.  21.  Thus  the  redemption 
price  is  paid,  and  everlasting  righteousness  procured, 


148  THE   WANDERER   RECLAIMED. 

by  the  interposing  grace  of  the  Redeemer,  without 
the  agency,  and  even  without  the  knowledge  of  the 
bewildered,  wandering  sinner ;  and  such  is  the  stupe- 
fying influence  of  sin,  that  the  poor  infatuated  crea- 
ture is  quite  insensible  to  the  danger  of  his  condition. 
If,  therefore,  the  work  of  the  Shepherd  and  Bishop  of 
souls  were  to  cease  here,  it  would  be  ineffectual.  No 
change  would  be  produced  in  the  character  or  conduct 
of  those  who  are  going  astray  as  lost  sheep.  But  the 
work  does  not  cease  here.  The  only  wise  God  does 
nothing  in  vain,  nothing  by  halves ;  none  of  his  under- 
takings prove  abortive.  "Whom  he  did  foreknow,  he 
also  did  predestinate  to  be  conformed  to  the  image  of 
his  Son."  Bom.  viii.  29..   We  observe, 

3.  That  the  Good  Shepherd  looks  after,  searches 
out,  and  brings  back  that  which  is  lost.  He  publishes 
the  glad  tidings — liberty  to  the  captives,  and  the 
opening  of  the  prison  to  them  that  are  bound.  .  He 
visits  the  wanderers  by  his  Spirit,  arrests  their  atten- 
tion, apprizes  them  of  their  error,  convicts  them  of 
sin,  turns  their  feet  into  the  way  of  life,  and  applies 
to  their  souls  the  redemption  which  he  has  wrought. 
Now  this  part  of  the  great  work  of  our  deliverance 
is  accomplished  by  a  Divine  agency,  no  less  than 
those  parts  which  have  been  just  noticed.  But  in  the 
application  of  gospel  blessings,  sinners  are  made  sen- 
sible of  their  misery,  and  need  of  a  Saviour.  Their 
wills  are  not  forced;  but  they  are  made  willing  in 
a  day  of  gracious  power ;  and,  through  sanctification 
of  the  Spirit  and  belief  of  the  truth,  they  are  gradu- 
ally made  meet  for  the  inheritance  of  the  saints  in 


THE   WANDERER   RECLAIMED.  149 

light.  They  work  out  their  own  salvation  with  fear 
and  trembling;  because  God  works  in  them,  both 
to  will  and  to  do  that  which  is  well-pleasing  in  his 
sight. 

That  this  view  is  just,  will  appear  by  attending  to 
that  branch  of  the  text  on  which  this  article  is 
founded — "but  are  now  returned,"  &c.  Observe,  it 
is  not  ye  have  returned^  as  it  would  be  if  the  return 
were  effected  by  the  wanderer's  own  unaided  efforts. 
"Ye  are  returned"  is  the  passive  form  of  an  active 
verb ;  and  its  import  is  equivalent  to  ye  are  converted, 
or  restored,  or  caused  to  return.  But  our  statement 
does  not  depend  on  the  construction  of  a  single  text. 
Hear  the  language  of  prophecy  by  the  mouth  of 
Ezekiel,  xxxiv.  11,  &c. :  "Behold,  saith  the  Lord,  I, 
even  I,  will  both  search  my  sheep  and  seek  them  out. 
I  will  deliver  them  out  of  all  places  where  they  have 
been  scattered  in  the  cloudy  and  dark  day :  I  will 
seek  that  which  was  lost,  and  bring  again  that  which 
was  driven  away."  Hear  the  voice  of  the  redeeming 
Shepherd  himself:  "  The  Son  of  Man  is  come  to  seek 
and  to  save  that  which  was  lost."  Luke  xiv.  10. 
And  again,  he  says,  "  Other  sheep  I  have,  which  are 
not  of  this  fold,  (^.  e.,  not  Jews  by  birth,)  them,  also, 
I  must  bring,  and  they  shall  hear  my  voice;  and 
there  shall  be  one  fold  and  one  Shepherd."  John  x.  16. 
The  same  doctrine  is  taught  in  the  parable  of  the 
lost  sheep,  Luke  xv.  4,  5.  The  shepherd  goes 
after  the  wanderer  till  he  finds  it;  and  when  he  has 
found  it,  he  does  not  merely  show  it  the  way,  and 
command  it  to  return,  and  then  leave  it  exposed  to 
1^^    . 


150  THE   WANDERER   RECLAIMED. 

the  voracious  beasts  of  the  forest;  but  he  lays  it  on 
his  shoulders,  and  bears  it  homeward  rejoicing.  This 
representation  is  just  and  striking.  Man,  left  to 
himself,  unawakened,  unrenewed,  and  unaided  bj  the 
life-giving  Spirit  of  God,  will  never  return  from  the 
error  of  his  way,  or  lay  hold  on  the  hope  set  before 
him  in  the  gospel.  Mere  moral  suasion  can  have 
no  saving  effect  on  souls  that  are  dead  in  trespasses 
and  sins.  A  new  heart  and  a  right  spirit  are  indis- 
pensable to  salvation ;  and  these  are  the  fruit  of  the 
washing  of  regeneration,  and  the  renewing  of  the 
Holy  Ghost.  "By  grace  are  ye  saved,  through  faith, 
and  that  not  of  yourselves;  it  is  the  gift  of  God." 
Such,  my  hearers,  is  our  dependence  on  free  grace. 
Let  us  not  indulge  the  notion  that  we  can  turn  from 
our  sins  at  any  time  when  we  may  judge  it  convenient. 
This  is  one  of  Satan's  most  popular  maxims.  "  Can 
the  Ethiopian  change  his  skin,  or  the  leopard  his 
spots?"  "Not  by  might  nor  by  power;  but  by  my 
Spirit,  saith  the  Lord."  Let  your  prayer  to  God  be, 
"  Turn  thou  me,  and  I  shall  be  turned ;  draw  me, 
and  I  will  follow  after  thee ;  wash  me,  and  I  shall  be 
clean."     But  we  observe, 

4.  The  Shepherd  and  Bishop  of  souls  performs  for 
his  flock  all  that  which  is  implied  in  these  significant 
and  expressive  titles.  He  guides,  and  feeds,  and 
oversees,  and  defends  them.  He  leads  them  into 
green  pastures,  and  by  still  waters.  His  eyes  are 
continually  upon  them  for  good,  and  his  ears  are  open 
to  their  cries.     To  the  weak  he  gives  strength,  and  to 


THE  WANDERER   RECLAIMED.  151 

the  heavy-laden  rest  and  peace.  The  wanderer  is 
restored,  the  sick  healed,  and  the  lambs  are  carried 
in  his  arms.  They  all  hear  his  voice  and  follow  him, 
and  he  gives  them  eternal  life ;  and  none  can  pluck 
them  out  of  his  hand.  Happy  flock !  May  we  all 
know  by  experience  the  blessedness  of  those  who 
"  are  returned  to  the  Shepherd  and  Bishop  of  their 
souls!" 

Two  or  three  reflections  from  what  has  been  said, 
will  close  the  discourse. 

1.  Let  sinners  consider,  that  so  long  as  they  per- 
sist in  treating  with  neglect  the  gospel  and  its  gra- 
cious provisions,  they  wander  farther  and  farther  from 
the  fountain  of  life,  and  do  really  slight  their  own 
best  and  most  precious  interests.  Dear  fellow-immor- 
tals, the  capacities  and  desires  of  your  souls  can  never 
be  filled  and  satisfied  with  the  unsubstantial  pleasures 
of  the  world.  The  grand  end  of  your  being  is  to 
glorify  God,  and  enjoy  him  for  ever;  and  if  through 
negligence  and  sin  you  fail  of  this  most  desirable 
attainment,  disappointment  and  ruin  will  be  your 
inevitable  portion.  Think  of  your  frailty  and  depen- 
dence on  Him  who  made  you.  You  have  forsaken  the 
fountain  of  living  waters,  and  in  a  little  while  your 
broken  cisterns  will  utterly  fail  you.  If  you  are  not 
returned  unto  the  Shepherd  and  Bishop  of  souls,  you 
will  continue  to  go  astray,  as  lost  sheep,  till  your  feet 
stumble  on  the  dark  mountains,  and  your  fall  will  be 
tremendous,  in  proportion  to  the  calls  and  mercies 
that  you  have  slighted  and  despised. 


152  THE   WANDERER   RECLAIMED. 

2.  Let  those  who  have  been  reclaimed  from  their 
wanderings  cherish  a  grateful  sense  of  their  obliga- 
tions to  the  good  Shepherd,  who  not  only  died  for 
them,  but  sought  them  out,  and  brought  them  within 
the  safe  inclosure  of  his  consecrated  fold.  0  Chris- 
tians, never  forget  the  horrible  pit  and  the  miry  clay 
whence  your  feet  have  been  taken ! 


HOW  TO  OBTAIN  ETEENxlL  LIFE. 


From  that  time  many  of  his  disciples  went  back  and  walked  no 
more  with  him.  Then  said  Jesus  unto  the  twelve,  Will  ye  also 
go  away?  Then  Simon  Peter  answered  him,  Lord,  to  whom 
shall  we  go?  thou  hast  the  words  of  eternal  life. — John  vi.  66 — 68. 

In  all  ages  of  the  churcli  there  have  been  some  to 
whom  the  doctrines  of  the  gospel  have  proved  a  stum- 
bling-block. Our  Lord,  in  the  chapter  from  which  our 
text  is  taken,  had  been  teaching  the  principles  of  his 
religion  in  figurative  language.  He  knew  that  many 
of  his  professed  followers  entertained  very  superficial 
views  of  him  and  his  kingdom,  and  that  they  associ- 
ated with  his  true  disciples  from  unworthy  motives. 
In  order,  therefore,  to  correct  their  mistakes,  and  pre- 
vent a  consequent  disappointment  of  their  expecta- 
tions, he  gave  them  to  understand,  that,  though  con- 
stantly about  his  person,  and  permitted  to  behold  his 
miracles,  they  could  not  come  to  him  and  give  their 
souls  up  to  him,  without  a  Divine  influence  upon  their 
hearts:  "No  man  can  come  to  me,  except  the  Father 
which  hath  sent  me  draw  him,"  verse  44.  And 
that  they  might  be  convinced  that  faith  in  him  was 
something  more  than  a  cold  assent  to  the  precepts 


154  HOW   TO   OBTAIN   ETERNAL   LIFE. 

of  his  gospel,  he  represented  the  benefits  of  his  atone- 
ment under  the  idea  of  bread;  and  taught  them  that 
they  must  eat  his  flesh  and  drink  his  blood,  before 
they  could  obtain  the  remission  of  their  sins,  or  a  title 
to  eternal  life.  Taking  his  words  literally,  they  mur- 
mured and  said,  "This  is  a  hard  saying,  who  can  hear 
it?"  These  false-hearted  disciples  were  inexcusable 
in  taking  offence  at  our  Lord's  doctrine,  because  he 
explained  his  meaning,  and  taught  them  that  his  lan- 
guage was  not  to  be  taken  in  its  literal  sense,  as 
appears  from  a  fair  interpretation  of  verses  61,  62,  63: 
"  When  Jesus  knew,  in  himself,  that  his  disciples  mur- 
mured at  what  they  had  just  heard,  he  said  unto  them, 
Doth  this  offend  you?"  That  is,  do  you  consider  my 
doctrine  incredible  and  stumble  at  it  ?  "  What,  then, 
if  ye  shall  see  the  Son  of  Man  ascending  up  into  hea- 
ven where  he  was  before?"  Would  you  then  understand 
what  was  meant  by  the  bread  of  life  coming  down 
from  thence,  as  the  food  of  the  world  ?  Or  would  you 
then  believe  that  I  came  from  heaven,  notwithstand- 
ing the  objection  you  have  made  as  to  the  meanness  of 
my  parentage?  Thus  Christ  plainly  intimated  his 
intended  ascension,  and  in  the  meantime,  as  a  key  to 
the  whole  of  his  discourse  on  this  occasion,  he  added, 
*'It  is  the  Spirit  that  quickeneth;  the  flesh  profiteth 
nothing;  the  words  that  I  speak  unto  you,  they  are 
spirit,  and  they  are  life:"  which  an  eminent  commen- 
tator* explains  thus :  "  As  in  the  human  frame,  it  is 
the  indwelling  soul  that  quickens  every  part  of  it — 

*  Dr.  Doddridge. 


HOW  TO   OBTAIN   ETERNAL   LIFE.  155 

and  the  flesh,  how  exactly  soever  organized  and 
adorned,  if  separate  from  the  soul,  profits  nothing, 
but  is  an  inactive  and  insensible  mass ;  so,  also,  the 
■words  which  I  speak  unto  you  are  spirit ;  that  is,  they 
are  to  be  taken  in  a  spiritual  sense,  and  then  you 
will  find  they  are  life  to  your  soul ;  whereas,  to  take 
them  in  a  literal  sense  would  be  equally  unprofitable 
and  monstrous."  But  this  explanation,  it  seems,  was 
not  satisfactory.  These  disciples,  like  many  in  our 
own  times,  wanted  a  religion  of  forms  and  outward 
appearances;  .they  would  believe  nothing  that  was 
mysterious,  or  that  transcended  the  limits  of  reason; 
and,  particularly,  they  revolted  at  the  idea  of  depen- 
dence on  Divine  grace.  "  From  that  time,  therefore, 
they  turned  back,  determined  no  longer  to  follow  a 
master  who  taught  such  unintelligible  doctrines,  and 
who  gave  no  countenance  to  their  self-righteous  and 
secular  views." 

What  the  number  of  these  apostles  was,  we  are  not 
informed;  they  were  many,  however;  and  our  Lord 
deemed  it  proper  to  improve  the  occasion,  by  putting 
the  question  pointedly  to  the  twelve  apostles,  "Will 
ye  also  go  away?"  This  question  did  not  proceed 
from  any  apprehensions  that  he  might  be  totally 
forsaken.  The  Saviour  knew  what  was  in  man.  He 
knew  perfectly  well  who  was  to  betray  him,  who 
would  deny  him,  who  would  forsake  him,  and  who 
would  adhere  to  him  amidst  all  perils.  It  was 
designed  for  the  good  of  his  apostles,  to  make  them 
examine  the  grounds  of  their  attachment  to  him. 
He  wished  them  not  to  begin  to  build  without  count- 


156  now   TO   OBTAIN   ETERNAL   LIFE. 

ing  the  cost;  he  would  neither  force  them  nor 
entice  them  to  follow  him.  They  must  make  up 
their  minds  on  the  evidence  before  them,  and  look 
forward  to  consequences.  He  wished  them,  if  they 
did  continue  in  his  service,  to  do  so  from  a  conviction 
of  duty.  He  would  not  deceive  them  either  as  to 
the  nature  of  his  religion,  or  the  consequences  of  a 
firm  adherence  to  his  cause.  If  they  determined  to 
serve  him,  they  must  calculate  on  hardships  and 
cruel  mockings,  which  nothing  but  a  love  of  truth, 
and  a  consciousness  of  duty  could  patiently  endure. 
Observe  the  candour  and  honesty  of  the  Saviour. 
Impostors  always  accommodate  themselves  to  the  pre- 
judices and  flatter  the  passions  of  those  whom  they 
wish  to  proselyte.  But  the  Son  of  God  resorts  to 
no  such  unworthy  means  for  the  promotion  of  his 
cause.  He  states  explicitly  the  terms  of  discipleship. 
He  keeps  nothing  back,  ofiers  no  palliatives,  holds 
out  no  lure  to  selfishness,  or  sensual  desires.  He 
points  out  the  sacrifices,  the  sufi'erings,  the  labours, 
and  self-denials  attendant  on  his  service;  and  in 
view  of  these  discouragements,  says  to  the  twelve. 
Will  you  follow  me?  See,  yonder  are  many  persons 
going  away,  off"ended  at  the  terms  of  discipleship; 
will  you  go  with  them,  or  are  you  resolved  deli- 
berately to  continue  in  my  service?  "Will  ye  also 
go  away?"  The  true  believer  abhors  the  thoughts 
of  apostasy.  Accordingly,  Peter  answers,  in  the  name 
of  the  other  eleven,  charitably  thinking  them  of  one 
mind  with  himself,  "Lord,  to  whom  shall  we  go? 
thou  hast  the  words  of  eternal  life."     This  is    an 


HOW   TO    OBTAIN   ETERNAL   LIFE.  157 

important  sentiment.  To  illustrate  and  impress  it 
more  deeply  upon  your  minds,  is  my  design  in  this 
discourse.  I  say  to  impress  it  7nore  deeply  upon  your 
minds;  for  I  take  it  for  granted  that  you  all  believe 
with  Peter,  that  Jesus  Christ  teaches  the  true  way 
of  obtaining  eternal  life.  Whether  this  belief  has 
all  that  influence  upon  your  hearts  and  your  con- 
duct that  it  should  have,  is  best  known  to  yourselves 
and  your  Maker. 

Jesus  Christ  in  his  gospel  has  set  before  us  the 
doctrines  to  be  believed,  and  the  precepts  to  be 
obeyed,  in  order  to  the  attainment  of  eternal  life. 
This  proposition  is  evidently  comprised  in  our  text. 
Let  us  set  our  minds  to  the  serious  consideration  of  it* 

I.  The  essential  and  fundamental  doctrines  to  be 
believed  are  few,  but  vastly  important.  They  are 
entitled  to  our  chief  attention,  and  they  are  taught 
so  fully  and  plainly  in  the  New  Testament  that  he 
who  runs  may  read.  They  are  such  as  these — the 
entire  depravity  of  our  nature ;  our  absolute  need  of 
a  Divine  influence  to  renew  and  sanctify  our  hearts ; 
the  mediatorial  character  and  work  of  Jesus  Christ, 
his  Divinity,  incarnation,  atonement,  resurrection, 
ascension,  and  intercession  for  his  people;  and  the 
necessity  of  confiding  in  his  merits  as  the  sole  ground 
of  our  justification  and  acceptance  with  God;  a 
general  judgment  and  a  future  state,  in  which  the 
wicked  shall  go  away  into  everlasting  punishment, 
and  the  righteous  be  confirmed  in  eternal  glory. 
These  are  some  of  the  leading  doctrines  of  the  Chris- 
tain  faith;  they  are  intended  to  be  received  as  prin- 
14 


158  HOW  TO   OBTAIN  ETERNAL   LIFE. 

ciples  of  action ;  and  it  is  by  a  faithful  adherence  to 
these  principles,  that  the  disciples  of  Christ  may 
hope  to  be  enabled,  through  grace,  to  adorn  the 
doctrine  of  God  their  Saviour  in  all  things,  and  to 
enjoy  communion  with  the  Father  of  their  spirits. 
These  doctrines,  I  am  well  aware,  are  lightly  esteemed 
even  by  some  who  bear  the  Christian  name.  But 
they  are  taught  and  inculcated  in  the  sacred  writings, 
in  terms  as  decisive  and  explicit  as  language  can 
express  them.  They  are,  in  fact,  so  intimately  inter- 
woven in  the  tenor  and  entire  substance  of  Chris- 
tianity, that  they  cannot  be  rejected  without  sapping 
the  foundation  of  our  immortal  hopes. 

Now  suffer  me  to  urge  you  to  a  firm  belief  of,  and 
steady  attachment  to  the  doctrines  of  Christ.  They 
comprise  the  essence  of  that  revelation  of  mercy, 
which  it  has  pleased  God  to  bestow  upon  a  guilty 
world — an  authentic  and  satisfactory  solution  of  the 
momentous  question,  "What  shall  I  do  to  be  saved?" 
The  redemption  of  sinners  by  the  blood  of  Christ 
is  the  distinguishing  feature  of  the  gospel.  Let  us 
receive  the  Divine  message  with  cordiality  and  grati- 
tude. Either  to  despise  or  neglect  the  way  of  sal- 
vation through  Christ,  is  a  certain  indication  of  an 
ungrateful  and  degenerate  mind.  Men  talk  foolishly 
of  the  sufficiency  of  natural  religion.  The  utmost 
aim  of  natural  religion  is  to  teach  the  natural  per- 
fections of  God.  But  the  most  luminous  display  of 
the  Divine  power,  wisdom,  and  righteousness,  cannot 
infuse  hope  into  the  guilty  heart,  or  soothe  the 
troubled  conscience.     Our  sad  apostasy  has  produced 


HOW   TO   OBTAIN   ETERNAL   LIFE.  159 

an  embarrassment  and  perplexity  in  our  prospects, 
which  nothing  but  an  express  assurance  of  forgive- 
ness can  remove.  We  find  ourselves  a  race  of  misera- 
ble oflfenders.  And  how  our  Creator  and  rightful 
Lord  might  see  fit  to  dispose  of  us,  is  a  question  on 
which  the  light  of  nature  could  give  us  no  certain 
information.  "For  who  hath  known  the  mind  of  the 
Lord;  or,  being  his  counsellor,  hath  taught  him?" 
But  the  words  of  the  Divine  Saviour  solve  the  diffi- 
culty; the  silence  of  ages  is  broken;  the  darkness 
of  reason  gives  way  to  the  light  of  the  Sun  of 
Righteousness;  and  we  behold  the  astonishing  spec- 
tacle, "God  in  Christ,  reconciling  the  world  unto 
himself!" 

If  you  wish,  then,  to  have  a  good  hope,  seek  it  in 
Christ:  learn  of  him,  trust  in  him,  commit  your 
souls  to  him,  and  you  have  all  the  perfections  of  the 
adorable  Godhead  engaged  for  your  eternal  safety. 
"  In  him  you  have  the  knowledge  of  salvation  by  the 
remission  of  sins,  through  the  tender  mercy  of  our 
God,  whereby  the  dayspring  from  on  high  hath  visited 
us,  to  give  light  to  them  that  sit  in  darkness  and  the 
shadow  of  death,  to  guide  our  feet  in  the  way  of 
peace."  Let  us  not  then  flatter  ourselves,  that  we 
may  disregard  the  words  of  Christ  with  impunity. 
If  we  turn  away  from  Him  who  addresses  us  from 
heaven,  we  do  it  at  our  peril.  He  came  from  the 
bosom  of  the  Father,  and  claims,  amid  ten  thousand 
witnesses,  to  be  "the  way,  the  truth,  and  the  life." 
He  has  the  words  of  eternal  life — neither  is  there 
salvation  in  any  other.     Turn   away  from  him,  and 


160  now   TO    OBTAIN   ETERNAL   LIFE. 

■where  will  you  go,  with  any  hope  of  forgiveness  and 
acceptance  with  God?  To  philosophy?  It  may  amuse 
you  with  fine  theories  and  waking  dreams;  but  it 
cannot  atone  for  your  sin,  or  enlighten  before  you 
the  valley  of  the  shadow  of  death.  To  the  law  ?  It  is 
inflexible,  and  makes  no  allowance  for  the  smallest 
sin;  its  language  is,  "Cursed  is  everyone  that  con- 
tinueth  not  in  all  things  that  are  written  in  the  book 
of  the  law,  to  do  them."  To  Moses?  He  will  send 
you  back  again  to  Christ ;  for  he  wrote  of  him  as  that 
prophet  which  the  Lord  God  should  raise  up,  that  all 
men  might  hear  and  obey  him.  Will  you  not  then 
receive  the  truth  from  the  lips  of  Him  who  came  a 
light  into  the  world,  that  whosoever  believeth  in  him 
should  not  abide  in  darkness  ?  He  is  a  teacher  com© 
from  God.  His  credentials  are  clear;  his  words  are 
spirit  and  life;  his  promise  is  extensive  and  sure: 
"Him  that  cometh  unto  me,  I  will  in  nowise  cast 
out.  If  any  man  thirst,  let  him  come  unto  me  and 
drink.  I  am  the  bread  of  life :  he  that  cometh  to  me 
shall  never  hunger ;  and  he  that  believeth  on  me  shall 
never  thirst." 

II.  Christ,  having  the  words  of  eternal  life,  pre- 
scribes the  path  that  leads  to  glory.  He  is  our  Law- 
giver; he  promulgates  and  interprets  his  laws,  and 
requires  obedience  as  the  test  of  our  attachment  to 
his  person:  "Ye  are  my  friends,"  says  he,  "if  ye  do 
whatsoever  I  command  you." 

It  is  not  my  intention  to  go  into  particular  specifi- 
cation of  the  precepts  of  the  gospel.  They  are  much 
better  known  than  practised.     The   single  point  to 


HOW  TO   OBTAIN  ETERNAL  LIFE.  161 

■which  I  now  invite  your  attention,  is  the  inconsistency 
of  living  according  to  the  course  of  this  world,  while 
w'e  profess  to  acknowledge  the  authority  of  Christ. 
The  conduct  which  he  requires  of  his  disciples  is  dif- 
ferent from  that  of  the  world  in  general;  and  that 
the  Christian  name  can  be  of  no  avail,  except  when 
joined  with  Christian  practice,  is  an  obvious  and  indis- 
putable truth.  When  I  admit  that  Jesus  Christ  is  a 
Divine  teacher,  clothed  with  Divine  authority,  and 
qualified  to  lead  me  to  heaven  and  eternal  glory,  I 
implicitly  engage  to  regulate  my  conduct  and  temper 
by  the  rules  which  he  prescribes.  And  if  it  be  not 
my  constant  aim  to  live  up  to  this  engagement,  I  fall 
under  the  cutting  reproof,  "Why  call  ye  me  Lord, 
Lord,  and  keep  not  my  sayings?" 

Duplicity  in  religious  concerns  cannot  be  practised 
with  success ;  for  "  all  things  are  naked  and  open  to 
Him  with  whom  we  have  to  do."  Now,  any  person 
who  reads  the  gospel  of  Christ  with  the  least  atten- 
tion, must  observe  that  we  are  there  required  to 
exercise  repentance  towards  God,  and  faith  in  the 
Redeemer ;  to  renounce  all  sin ;  to  avoid  conformity 
to  the  world ;  to  abstain  from  fleshly  lusts,  which  war 
against  the  soul ;  to  be  sober,  and  watch  unto  prayer ; 
to  set  our  affections  on  things  above,  and  not  on  things 
on  the  earth ;  to  have  our  conversation  in  heaven ;  to 
take  up  our  cross,  and  follow  Christ ;  to  break  off  all 
connections  and  pursuits  which  impede  our  growth  in 
grace ;  to  lay  aside  every  weight,  and  run  the  race 
that  is  set  before  us,  looking  unto  Jesus.  These  and 
the  like  precepts,  though  not  to  be  so  rigorously  inter- 
14* 


162  HOW   TO   OBTAIN   ETERNAL  LIFE. 

preted  as  to  interfere  with  the  social  and  active  duties 
of  life,  certainly  require  us  to  seek  the  glory  of  God 
and  the  sanctification  of  our  souls,  in  a  course  of  con- 
scientious obedience  to  Christ,  and  devotion  to  the 
interests  of  his  kingdom. 

The  religion  of  Christ  is  an  active  religion.  It  has 
fair  claims  to  our  best  affections;  and  it  furnishes 
employment  for  the  longest  life.  Its  blessed  Author 
went  about  doing  good.  He  had  no  time  to  spend  in 
a  state  of  indecision  and  hesitancy  between  duty  and 
folly,  virtue  and  vice.  And  they  that  are  joined  to 
the  Lord  are  of  one  spirit.  They  resemble  him  in 
temper  and  conduct.  It  is  the  law  of  his  kingdom : 
"If  any  man  have  not  the  Spirit  of  Christ,  he  is  none 
of  his."  I  do  not  address  myself  to  professed  unbe- 
lievers, whose  hopes  and  wishes  are  bounded  by  the 
narrow  limits  of  this  short  life.  The  practice  of  such 
persons  may  be  consistent  with  their  principles ;  but 
it  is  an  awful  consistency,  in  rejecting  that  life  and 
immortality  which  are  brought  to  light  in  the  gospel. 
My  aim  is  to  correct  a  mistake  too  prevalent  among 
those  who  admit  the  truth  of  Christianity.  The  mis- 
take to  which  I  allude  is  this — that  a  kind  of  neutral- 
ity in  religion  is  wiser  and  safer  than  an  open  and 
decided  attachment  to  the  cause  of  Christ.  It  is 
alleged  that  a  man  may  have  faith  quietly,  and  to 
himself.  Were  this  notion  to  prevail,  it  would  inevi- 
tably strip  the  Christian  church  of  its  visible  form. 
Had  it  obtained  among  the  apostles  and  primitive 
Christians,  there  would  have  been  no  ministry  of 
reconciliation;    no   churches,    no  baptism,    no    com- 


HOW  TO   OBTAIN   ETERNAL   LIFE.  163 

munlon  of  the  body  and  blood  of  Christ.  We  would 
have  had  no  assembling  of  ourselves  together  for 
public  worship,  which  St.  Paul  charges  us  not  to 
forget,  though  it  is  the  manner  of  some  to  forget  or 
neglect.  The  truth  is,  this  notion  of  having  faith  to 
one's-self  is,  for  the  most  part,  intended  as  an  apology 
to  conscience  for  being  ashamed  of  the  gospel  of 
Christ.  He  who  has  the  words  of  eternal  life,  says : 
"Ye  are  the  light  of  the  world:  neither  do  men  light 
a  candle,  and  put  it  under  a  bushel,  but  on  a  candle- 
stick; and  it  giveth  light  unto  all  that  are  in  the 
house.  Let  your  light  so  shine  before  men,  that  they 
may  see  your  good  works,  and  glorify  your  Father 
which  is  in  heaven." 

Another  mistake,  nearly  allied  to  the  one  just  no- 
ticed, is,  that  a  life  not  marked  with  any  open  vice, 
cannot  be  a  sinful  life,  and  cannot  fail  to  meet  the 
approbation  of  God.  If  the  gospel  required  nothing 
more  than  negative  goodness,  and  had  no  respect  to 
the  state  of  the  heart,  this  opinion  would  be,  at  least, 
plausible.  But,  on  the  principles  of  Christian  morals, 
to  do  nothing,  is  often  to  do  a  positive  evil,  and  to 
incur  a  positive  punishment.  The  slothful  servant,  in 
the  parable,  is  pronounced  wicked,  and  treated  as 
such.  In  the  case  of  the  barren  fig-tree,  also,  our 
Lord  teaches,  by  a  significant  action,  the  same  doc- 
trine: "Cut  it  down."  Why?  Not  because  it  bears 
bad  fruit;  but  because  it  bears  none.  The  famous 
Athenian  lawgiver  declared,  that  "  to  stand  neuter  in 
dangerous  commotions  of  the  State,  was  a  crime 
against  the  State."    The  same  principle  is  recognized 


164  HOW   TO   OBTAIN   ETERNAL   LIFE, 

in  the  kingdom  of  Christ.  "  He  that  is  not  with  me 
is  against  me;  and  he  that  gathereth  not  with  me, 
scattereth  abroad." 

"Will  ye  also  go  away?"  Many,  from  one  pretence 
and  another,  have  turned  their  backs  upon  Christ, 
determined  to  have  nothing  to  do  with  him  and  his 
religion.  I  now  put  the  question  to  you,  my  hearers, 
in  his  name.  And  should  any  of  you  feel  inclined  to 
answer,  Yes,  I  would  submit  to  you  a  few  previous 
questions,  to  which  I  entreat  you  to  pay  serious  atten- 
tion. Are  you  sure  that  death  is  an  eternal  sleep ; 
that  this  mortal  shall  not  put  on  immortality;  and 
that  you  will  never  be  roused  by  the  voice  of  the 
archangel,  and  the  trump  of  God,  to  stand  before  the 
judgment-seat  of  Christ?  Or,  if  you  believe  in  a 
future  state,  are  you  fully  satisfied  that  you  need  no 
expiation  of  your  sins  ?  Are  you  willing  to  appear 
in  the  presence  of  your  Maker  and  plead  your  own 
cause,  before  inflexible  justice  and  immaculate  purity  ? 
Are  you  sure,  after  candid  investigation,  that  the 
Bible  is  a  tissue  of  falsehood  and  cunningly  devised 
fables?  Are  you  sure  that  Jesus  Christ  .  .  .  But  I 
dare  not  proceed  farther.  If  you  are  prepared  to 
answer  these  questions  in  the  affirmative,  then,  in- 
deed, to  be  consistent,  you  must  go  away.  We  will 
follow  you  with  the  eye  of  compassion,  and  sound 
after  you  this  tender  expostulation  of  Heaven's  mercy: 
*'Turn  ye,  turn  ye;  for  why  will  ye  die!"  But  I 
hope  in  God,  with  Peter  in  the  text  you  will  all 
answer,  "  To  whom  shall  we  go  ?  Thou  hast  the  words 
of  eternal  life."     You  believe  that  Jesus  is  the  only 


HOW   TO   OBTAIN   ETERNAL   LIFE.  165 

Saviour.  You  see  no  gleam  of  hope  from  any  other 
quarter.  Receive,  then,  a  short  advice,  intended  to 
assist  you  in  making  a  right  application  and  improve- 
ment of  our  subject. 

If  you  find  yourselves  to  be  sinners,  helpless  and 
guilty,  without  righteousness  or  strength  of  your  own ; 
if  you  wish  a  happiness  suited  to  the  capacities  of 
immortal  souls;  if  you  perceive  that  Christ  is  such  a 
Saviour  as  you  need,  and  that  the  truth  of  his  gospel 
is  founded  on  such  sort  of  evidence  as  no  man  on 
earth  was  ever  yet  deceived  by  trusting  to,  in  any 
other  case,  then  repose  entire  confidence  in  him. 
Receive  his  doctrines  in  love.  Question  not  the  effi- 
cacy, the  all- sufficiency  of  his  atonement.  Cast  your 
polluted  souls  beneath  the  droppings  of  his  blood,  and 
they  shall  be  cleansed  from  all  sin.  Lay  hold,  by 
faith,  on  his  righteousness,  and  it  shall  be  unto  and 
upon  you  for  justification.  "  He  that  hath  the  Son  of 
God,  hath  life.  There  is  now,  therefore,  no  condem- 
nation to  them  that  are  in  Christ  Jesus,  who  walk  not 
after  the  flesh,  but  after  the  Spirit."  So,  also,  in 
regard  to  practice.  If  you  feel  that  longing  after 
immortality  which,  supported  by  reason  and  confirmed 
by  revelation,  more  than  intimates  that  you  are  chil- 
dren of  eternity;  if,  on  comparing  things  temporal 
with  things  eternal,  you  are  convinced  the  pains  and 
pleasures  of  this  life  are  not  fit  to  be  compared  with 
the  rewards  and  punishments  of  the  life  to  come,  then 
follow  Christ,  let  who  will  go  away  from  him.  Prove 
to  your  own  satisfaction  that  your  faith  is  a  living, 
victorious,  Divine  principle.    Seek  no  compromise  be- 


166       now  TO  OBTAIN  ETERNAL  LIFE. 

tween  the  precepts  of  the  gospel  and  the  maxiiiis  of 
the  world.  Be  not  staggered  at  the  question,  "  Have 
any  of  the  rulers  believed  on  him?"  Not  many  wise 
men  after  the  flesh,  not  many  noble  or  mighty 
are  called;  enough  are  called,  however,  to  secure  the 
suffrages  of  intellects  of  the  first  order.  If  you 
belong  to  a  little  flock,  it  is  that  little  flock  to  which 
it  is  the  "  Father's  good  pleasure  to  give  the  king- 
dom." 


TEMPERANCE: 


ITS    NECESSITY    AND     OBLIGATION. 


Every  man  that  striveth  for  the  mastery  is  temperate  in  all  things. 
Now  they  do  it  to  obtain  a  corruptible  crown;  but  we  an  incor- 
ruptible.— 1  Cor.  ix.  25. 

There  is,  in  this  passage  of  sacred  Scripture,  a  mani- 
fest allusion  to  the  celebrated  Isthmian  games,  which 
were  celebrated  in  the  neighbourhood  of  Corinth. 
The  athletes,  ^.  ^.,  those  who  took  part  in  the  exercises 
of  the  stadium,  were  required  to  observe  the  strictest 
regimen  in  their  meals  and  drinks.  This  was  deemed 
essential  to  the  vigour  and  agility  of  their  bodies; 
and  to  this  they  cheerfully  submitted,  in  the  hope 
of  obtaining  those  honorary  premiums  which  were 
awarded  to  the  successful  competitor.  Prom  this 
custom  St.  Paul  draws  an  argument  in  favour  of 
that  self-government  and  discipline  of  the  passions 
enjoined  upon  Christians,  and  which  is  so  important 
to  the  attainment  of  the  prize  of  their  high  calling. 

"Every  man  that  striveth  for  the  mastery  is  tem- 
perate in  all  things."  From  the  constitution  of  our 
nature,  temperance  is  indispensably  necessary  to  suc- 
cess in  any  enterprise.     So  judged  the  managers  of 


168  NECESSITY  AND   OBLIGATION 

these  Grecian  games;  so  judged  the  great  apostle 
of  the  Gentiles ;  and  we  are  sure  that  his  judgment 
was  right,  for  it  was  formed  under  the  influence  of 
the  Spirit  of  truth.  To  give  force  to  his  argument 
he  goes  on  to  remark,  "Now  they  do  it,"  i.e.^  these 
combatants  are  temperate  in  all  things  "to  obtain  a 
corruptible  crown,"  a  wreath  composed  of  fading  and 
perishable  leaves;  "but  we  an  incorruptible,"  a  crown 
of  righteousness  and  glory,  that  fadeth  not  away. 
The  apostle's  argument  is  this:  If  they  who  seek 
the  applause  of  their  fellow  mortals,  and  who  strive 
to  gain  an  insignificant,  fading  crown,  submit  to  be 
temperate  in  all  things ;  if  they  observe  the  strictest 
abstemiousness,  renouncing  every  sensual  indulgence 
which  tends  to  debilitate  their  bodily  powers;  if  they 
voluntarily  endure  hardships,  and  are  content  with 
whatever  kind  of  discipline  may  be  deemed  proper 
to  qualify  them  for  "running  so  that  they  may 
obtain ;"  if  they  do  all  this,  knowing,  at  the  same 
time,  "that  they  who  run  in  a  race  run  all,  but  one 
receiveth  the  prize;"  shall  not  Christians,  to  whom 
God  opens  the  rich  treasures  of  his  grace,  and  to 
whom  he  profi'ers  glory,  honour,  and  immortality, 
be  temperate  in  all  things?  Will  not  they  give  up 
all  corrupting  gratifications,  and  mortify  those  lusts 
of  the  flesh  which  war  against  the  soul,  to  secure  an 
incorruptible  crown,  a  sure  and  permanent  inherit- 
ance, commensurate  with  the  existence,  and  suited 
to  the  growing  capacities  of  an  immortal  spirit? 
Nothing  is  more  reasonable,  and  it  is  as  needful  as 
it  is  reasonable.     It  is  the  law  of  the  Lord's  house, 


OF  TEMPERANCE.  169 

a  law  which  from  which  none  of  his  disciples  need 
look  for  a  dispensation.  "If  any  man,"  says  he, 
"will  come  after  me,  let  him  deny  himself,  and  take 
up  his  cross,  and  follow  me." 

The  duty  inculcated  in  our  text,  my  hearers,  is 
temperance — "temperance  in  all  things."  By  which, 
in  its  extended  sense,  I  understand  the  right  govern- 
ment of  our  passions  and  appetites.  That  temper- 
ance, or  which  is  the  same  thing,  self-government  and 
self-denial,  is  a  Christian  duty,  none  will  dispute, 
who  understand  the  nature  and  design  of  Chris- 
tianity. It  is  deplorable  that  any  who  admit  the 
obligation  of  the  duty,  should  live  regardless  of  its 
dictates.  But  it  is  so.  Christ  is  often  wounded  in 
the  house  of  his  professed  disciples;  while  his  gospel 
is  unjustly  charged  with  th^ir  failings  and  their 
crimes.  To  be  temperate  in  all  things  is  not,  indeed, 
an  easy  duty.  In  our  fallen  nature  it  meets  with 
a  repellent  principle,  which,  if  a  man  be  not  in- 
fluenced by  that  faith  which  brings  all  the  powers 
of  the  soul  into  subjugation  to  the  laws  of  Jesus 
Christ,  will  not  only  dispute  its  authority  but  utterly 
reject  its  claims.  Hence  it  comes  to  pass,  that  men 
have  the  hardihood  at  once  to  deny  their  obligation 
to  be  temperate,  and  turn  away  with  scorn  from  the 
religion  which  prescribes  the  duty.  They  allege  that, 
as  our  passions  and  animal  desires  form  a  part  of  our 
nature,  there  can  be  no  harm  in  gratifying  them. 
Our  native  propensities  were  intended  to  be  indulged; 
to  indulge  them,  therefore,  is  but  to  obey  the  law  of 
our  nature.  This  is  plausible,  but  it  is  not  sound 
15 


170  NECESSITY  AND   OBLIGATION 

reasoning.  Let  ns  trj  if  we  cannot  detect  its 
sophistry. 

To  this  end  we  propose,  in  the  first  place,  to  prove 
that  the  necessity  of  temperance  results  from  the 
depravity  of  our  nature.  Secondly,  that  the  exer- 
cise of  this  virtue  is  favourable  to  happiness.  Thirdly, 
urge  the  motive  presented  in  the  latter  clause  of  our 
text,  "now  they  do  it  to  obtain  a  corruptible  crown, 
but  we  an  incorruptible." 

I.  The  necessity  of  temperance  results  from  the 
depravity  of  our  nature.  A  certain  modern  philoso- 
pher, with  much  more  of  the  pride  than  of  the  light 
of  philosophy,  has  ventured  to  make  the  following 
assertion:  "To  imagine  that  the  gratifying  any  of 
the  senses,  or  the  indulging  any  delicacy  in  meats, 
drinks,  or  apparel,  is  of  itself  a  vice,  can  never  enter 
into  a  head  that  is  not  disordered  by  the  frenzies  of 
a  fanatical  enthusiasm."  This  doctrine  may  go  down 
readily  enough  with  those  who  are  not  in  the  habit 
of  distinguishing  between  sound  and  sense,  between 
bold  assumption  and  solid  argument.  But  it  will  not 
satisfy  a  man  of  sobriety  and  discernment.  It  is 
undeniable  that  the  gospel  of  our  salvation  prohibits 
intemperance  under  the  most  fearful  penalty.  The 
laws  of  our  Lord's  kingdom  are  pointed  and  positive 
on  the  subject,  and  are  not  to  be  disregarded  with 
impunity.  "Avenge  not  yourselves;  vengeance  is 
mine;  I  will  repay,  saith  the  Lord."  "Therefore, 
brethren,  we  are  debtors,  not  to  the  flesh,  to  live 
after  the  flesh ;  for  if  ye  live  after  the  flesh  ye  shall 
die;   but  if  ye,  through  the  Spirit,  do  mortify  the 


OF   TEMPERANCE.  171 

deeds  of  the  body  ye  shall  live."  Now  it  is  not 
supposable  that  our  blessed  Saviour  would  lay  his 
followers  under  any  needless  restraint.  Indeed,  he 
tells  us  himself,  that  "his  yoke  is  easy  and  his  burden 
light."  That  is,  as  easy  and  as  light  as  our  miserable 
circumstances  and  his  merciful  design  of  purifying 
us  unto  himself  will  admit  of.  Why  then  does  he 
require  us  to  restrain,  to  deny,  and  govern  our 
natural  propensities?  Because  we  are  depraved 
creatures.  Because,  ever  since  the  fall  of  Adam, 
our  passions  and  sensual  appetites  have  exerted  an 
undue  influence  over  our  reason  and  conscience,  and 
aim  at  nothing  short  of  the  entire  dominion  of  the 
soul. 

Let  the  fact,  then,  of  man's  depravity  be  admitted. 
He  is  not  upright;  his  mind  is  disordered.  Sin  has 
produced  anarchy  and  confusion  in  the  soul.  The  pas- 
sions and  affections  do  not  move  in  quiet  subordina- 
tion to  the  higher  principles  of  reason  and  conscience. 
We  have  evil  desires  and  wayward  propensities,  which 
will  either  govern  us,  or  we  must  govern  them.  The 
truth,  my  hearers,  lies  within  a  narrow  compass,  and 
may  be  expressed  in  a  few  words.  The  heart  of  man 
is  depraved.  This  depravity  consists  very  much  in 
the  predominance  of  the  inferior  over  the  superior 
powers  of  the  mind.  Reformation  commences  by  the 
restoration  of  reason  to  the  throne,  and  conscience  to 
her  due  influence,  the  direction  of  the  passions  to 
their  proper  objects,  and  the  subjection  of  the  whole 
man  to  the  law  and  authority  of  God.  In  effecting 
this  radical  change  in  our  minds,  man's  moral  agency 


172  NECESSITY  AND   OBLIGATION 

is  not  superseded.  The  sinner  is  still  free.and  account- 
able; commanded  to  work  out  his  own  salvation  with 
fear  and  trembling,  while  God  works  in  him  both  to 
will  and  to  do.  Hence  our  obligation  to  be  temperate 
in  all  things,  to  control  our  passions,  to  restrain  our 
appetites,  and  abstain  from  fleshly  lusts.  Self-dis- 
cipline must  be  maintained;  and,  however  painful 
and  diflScult  it  may  be,  it  is  not  to  be  given  up.  It  is 
salutary,  it  is  necessary.  The  Saviour  requires  it, 
not  in  the  wantonness  of  power,  but  in  the  exercise  of 
his  redeeming  mercy.  To  the  philosophical  remark, 
therefore,  that  there  can  be  no  harm  in  gratifying  our 
senses  and  appetites,  because  in  so  doing  we  obey  the 
law  of  our  nature,  we  are  prepared  to  reply,  and  the 
reply  is  short.  Were  we  upright,  as  God  made  man 
at  first,  then  virtue  would  consist  in  following  our 
natural  inclinations,  because  these  inclinations  would 
tend  only  to  good ;  but,  as  we  are  fallen  and  depraved 
creatures,  and  as  our  inclinations  are  consequently 
often  wrong,  and  our  passions  always  exorbitant  in 
their  claims  to  indulgence,  to  follow  our  inclinations, 
and  yield  to  our  passions,  is  the  certain  road  to 
complete  degradation  and  everlasting  ruin.  Thus 
much  for  the  necessity  of  temperance.  It  arises  out 
of  the  corruption  of  the  human  heart.  The  remedy 
which  the  Saviour,  like  a  good  physician,  applies  to 
our  souls  is  not  more  severe  than  the  disease  under 
which  we  labour  requires. 

II.  We  proposed,  secondly,  to  show  that  the  exer- 
cise of  this  virtue  is  favourable  to  happiness.  And 
this,  we  think,  will  not  be  a  difficult  task.     Look  at 


OP  TEMPERANCE.  173 

the  miseries  which  its  opposite,  intemperance,  pro- 
duces. "From  whence,"  saith  the  apostle,  "come 
wars  and  fightings  among  you  ?  Come  they  not  hence, 
even  of  your  lusts,  which  war  in  your  members?" 
Whence,  my  hearers,  come  murders,  robberies,  oppres- 
sion, and  fraud?  Whence  come  breaches  of  friend- 
ship, violations  of  the  marriage  covenant,  and  the 
seduction  of  the  innocent?  Whence  comes  the  loss 
of  health,  reputation,  and  fortune,  to  individuals? 
Whence  come  the  penury,  the  disorder,  the  feuds  and 
broils,  the  wretchedness,  the  infamy,  of  many  fami- 
lies, once  the  abode  of  peace,  the  pride  of  their  neigh- 
bours, and  the  hope  of  the  church  ?  These  are  the 
effects,  these  the  trophies  of  head-strong  passion  and 
unbridled  appetite.  In  fact,  my  hearers,  happiness  is 
not  to  be  enjoyed  under  the  misrule  of  intemperate 
passions. 

Consider  the  subject  in  what  point  of  light  you 
please,  this  conclusion  will  force  itself  upon  you  with 
irresistible  evidence.  Look  at  the  man  of  an  angry 
and  waspish  temper.  What  is  he?  Can  he  be  happy 
whose  bosom  is  a  stranger  to  peace  and  the  soothing 
charities  of  social  intercourse?  Can  he  be  happy 
whose  language  and  conduct  are  calculated  to  make 
all  around  him  miserable — the  tyrant  of  his  family, 
and  the  scorn  and  scourge  of  his  neighbourhood? 
Take  the  envious  man ;  his  soul  is  the  seat  of  discon- 
tent and  malevolence;  his  brother's  success  is  his 
misfortune.  A  stranger  to  good-wiir  and  the  sweet 
sympathies  of  human  kindness,  he  lives  wretched,  and 
dies  unloved  and  unlamented.  The  same  may  be  said 
15* 


174  NECESSITY  AND   OBLIGATION 

of  revenge,  ambition,  jealousy,  and  the  other  strong 
passions.  When  indulged,  they  not  only  destroy  the 
peace  of  the  mind  that  cherishes  them,  but  spread 
confusion  and  misery  wide  as  the  sphere  of  their  in- 
fluence. 

The  indulgence  of  our  sensual  appetites  is  equally 
hostile  to  happiness.  Take  an  instance.  Behold  the 
man  who  is  yielding  to  an  inordinate  fondness  for 
intoxicating  liquors,  and  you  see  one  who,  in  so  far  as 
he  gives  in  to  this  pernicious  habit,  resigns  his  health, 
his  peace,  his  intellect,  his  reputation,  his  usefulness, 
and,  though  he  may  not  suspect  it,  his  hope  of  hea- 
ven. It  is  painful  to  touch  upon  so  humiliating  a 
subject  in  a  Christian  assembly,  because  it  seems  to 
imply  the  existence  of  a  vice  among  us,  not  only 
unworthy  the  Christian  name,  but  degrading  and  re- 
proachful to  the  character  of  a  man.  But  we  dare 
not  forbear.  The  Spirit  of  truth  has  declared  une- 
quivocally, that  no  drunkard  shall  inherit  the  king- 
dom of  God.  You  see  it  is  a  sin  which,  if  persisted 
in,  will  exclude  a  man  from  heaven. 

Perhaps  there  may  be  some  among  us  who  are  falling 
heedlessly  and  imperceptibly  into  this  vice.  Should 
there  be  such,  let  them  take  seasonable  warning.  Let 
them  pause  and  repent,  and  correct  a  habit  which,  if 
not  speedily  corrected,  will  fasten  upon  them  as  im- 
movably as  the  Ethiopian's  skin,  or  the  leopard's 
spots.  Let  those  young  men  who  seem  to  think  it 
allowable  to  indulge  freely  in  the  inebriating  draught 
on  some  rare  and  special  occasions,  be  admonished, 
that  in  tampering  with  drunkenness  they  are  sporting 


OF  TEMPERANCE.  175 

with  danger.  That  is  an  admirable  precept,  "Beware, 
lest  any  of  you  be  hardened  through  the  deceitfulness 
of  sin."  Sensual  pleasure  is  one  of  sin's  most  insin- 
uating and  deceptive  forms.  In  this  character  the 
syren  plays  her  part  with  fatal  success.  By  her  fas- 
cinating arts  she  decoys  and  ensnares  the  unsuspect- 
ing victim,  while  she  conceals  the  hideous  scorpions, 
the  quenchless  fires,  and  deathless  worm,  that  follow  in 
her  train. 

The  time  would  fail  us  to  do  justice  to  the  subject. 
And,  indeed,  it  is  a  subject  on  which  argument  would 
be  useless.  Drunkenness  is  a  vice  of  notorious  and 
preeminent  turpitude.  It  preys  alike  upon  body  and 
soul.  It  debases  our  nature;  obscures  the  brightest 
powers  of  intellect;  robs  a  man  of  his  best  enjoy- 
ments, and  compels  him  at  last  to  give  up  his  hopes 
of  heaven.  In  short,  the  mischiefs  of  intemperance 
are  incalculable,  and  may  be  eternal.  To  guard 
against  these  mischiefs,  let  us  resolve,  with  St.  Paul, 
to  keep  under  our  body,  and  bring  it  into  subjection. 
There  is  no  alternative;  if  we  do  not  govern  our 
passions  and  appetites,  they  will  govern  and  ruin  us. 
The  task  is  a  difficult  one;  but  let  us  call  in  the  aid 
which  Divine  grace  has  provided  for  us. 

Christianity  has  a  right  to  require  a  stricter  com- 
mand over  the  lusts  of  the  flesh,  and  a  higher  sanctity 
of  manners,  than  any  other  religion,  because  it  affords 
to  its  votaries  ample  assistance  and  glorious  rewards. 
"We  can  do  all  things  through  Christ,  who  strength- 
eneth   us."     With  this    sure   word    of   promise,  who 


176  NECESSITY  AND   OBLIGATION 

"would  despair  of  success  ?  Can  any  one  who  believes 
the  gospel,  account  it  useless  to  mortify  the  deeds  of 
the  body,  and  restrain  his  sensual  appetites,  when 
they  who  strive  for  the  mastery  in  the  most  trivial 
contests,  and  for  the  silliest  rewards,  submit  to  be 
temperate  in  all  things?  "Now  they  do  it  to  obtain 
a  corruptible  crown,  but  we  an  incorruptible." 

III.  The  prize,  my  hearers,  for  which  you  are 
called  upon  to  strive,  is  worth  contending  for.  It  is 
the  prize  of  the  high  calling  of  God  in  Christ  Jesus. 
It  is  the  richest  that  Heaven  can  bestow.  It  implies 
whatever  is  desirable,  with  whatever  is  suitable  to 
complete  the  felicity  of  an  immortal  soul.  And  the 
question  will  soon  be  decided  whether  we  shall  obtain 
it  or  not.  Our  characters  are  forming  for  eternity. 
The  irrevocable  sentence  will  soon  go  forth,  "  He  that 
is  filthy,  let  him  be  filthy  still."  Time  rolls  on  like  a 
resistless  torrent;  the  pleasures  of  sense  will  soon  be 
over.  "The  things  which  are  seen  are  temporal,  but 
the  things  which  are  not  seen  are  eternal."  "Labour 
not  for  the  meat  that  perisheth,  but  for  that  which 
endureth  unto  everlasting  life."  Corruptible  crowns 
wither  on  the  brow,  and  blast  the  hopes  of  their  vota- 
ries. The  voice  of  Divine  mercy  calls  upon  us  to 
choose  the  good  part,  that  shall  never  be  taken  from 
us — an  incorruptible  crown,  a  fulness  of  joy,  an  eter- 
nal heaven.  Let  none  say,  despairingly.  Our  passions 
have  gained  the  mastery ;  our  habits  of  intemperance 
have  become  fixed  and  unconquerable.  Make  the 
attempt   humbly,  but  resolutely,  .and  you  will  find 


OF  TEMPERANCE.  177 

Omnipotent  grace  sufficient  for  you.  Your  guilt  may 
be  great,  and  your  danger  is  certainly  imminent ;  but 
the  blood  of  Christ  cleanseth  from  all  sin,  and  the 
grace  of  God  is  sufficient  to  enable  you  to  relinquish 
all  bad  habits,  and  resist  all  temptations.  And,  0 
consider,  I  beseech  you,  the  folly,  the  madness,  of 
expecting  the  heavenly  prize,  while  you  continue  in 
sin!  Sin  is  a  native  of  hell;  and  whomsoever  it  gov- 
erns, it  carries,  in  the  end,  to  its  own  place.  If  ever 
you  are  saved,  you  must  part  with  all  sin.  So  long 
as  you  retain  a  relish  for  sinful  indulgences,  heaven, 
where  all  is  pure  and  holy,  were  you  admitted  there, 
must  be  to  you  a  place  of  bondage  and  intolerable 
restraint. 

As  you  would  be  happy,  useful,  and  respected  in 
this  world ;  as  you  would  wish  to  die  in  the  exercise 
of  a  good  hope;  as  you  would  mingle  in  the  songs 
of  the  redeemed;  as  you  would  see  God  and  your 
Saviour,  and  be  blessed  in  his  presence  for  ever,  "be 
temperate  in  all  things."  My  young  friends,  I  have 
brought  this  subject  before  you,  not  because  I  have 
any  reason  to  think  that  intemperance  prevails  among 
you  in  any  remarkable  degree ;  but  because  I  know 
that  persons,  at  your  age,  and  in  your  circumstances, 
need  to  be  seasonably  and  solemnly  warned  of  its 
baneful  influence.  It  has  ruined  thousands,  in  rela- 
tion to  both  worlds.  That  it  may  not  ruin  any  of 
you;  that  none  of  you  may  yield  yourselves  to  its 
degrading  and  accursed  dominion,  is  my  earnest 
desire  and  prayer  to  God.     Your  safety  will  much 


178  NECESSITY   AND   OBLiaATION 

depend  on  your  steering  clear  of  its  first  approaches. 
For  your  assistance  against  this  insidious  enemy  of 
all  righteousness,  usefulness,  and  peace,  let  me  submit 
to  you,  in  conclusion,  two  short  pieces  of  advice. 

1.  Give  your  attention  regularly  to  some  useful 
occupation.  Idleness  is  the  mother  of  a  numerous 
and  hateful  progeny  of  vices.  It  invariably  nourishes 
our  worst  and  most  dangerous  passions,  and  almost 
always  induces  intemperance  of  one  sort  or  other. 
If  you  yield  yourselves  to  her  soft  embraces,  she  will 
either  lull  you  to  sleep  in  the  spring  and  seed-time  of 
of  life,  or  drench  you  with  the  maddening  draughts  of 
intoxication,  as  a  miserable  refuge  for  your  ennui,  or 
the  gnawings  of  an  empty,  besotted,  unoccupied  mind. 
Those  of  you,  therefore,  who  will  soon  have  completed 
your  domestic  training,  will  do  well  to  bend  your 
minds  to  those  studies  and  pursuits  which  have  an 
immediate  bearing  upon  the  business  which  you  may 
select.  Remember  that  this  life  is  short ;  and  in  its 
relation  to  that  which  is  to  come,  it  is  too  precious  to 
admit  of  our  spending  much  of  it  in  amusement,  or 
even  in  miscellaneous  pursuits  which  have  in  view  no 
definite  object. 

2.  If  you  wish  to  be  temperate  in  all  things,  and  in 
all  circumstances,  and  from  right  motives,  ask  of 
God,  with  all  importunity,  and  in  the  name  of  Christ, 
that  he  will  give  you  a  holy  heart,  a  tender  sense  of 
duty,  and  a  deep,  fixed,  and  unconquerable  abhor- 
rence of  sin,  in  its  varied  and  deceitful  forms.  The 
restraints  of  honour,  of  self-respect,  of  self-interest, 


OF   TEMPERANCE.  179 

may  for  awhile  keep  you  from  gross  outbreakings  of 
sin;  but,  believe  me,  nothing,  but  the  grace  of  God, 
through  the  redemption  that  is  in  Christ,  can  reno- 
vate your  fallen  nature,  eflfectually  rescue  you  from 
the  wiles  of  Satan,  the  wickedness  of  your  own  hearts, 
and  the  snares  of  the  world,  and  make  you  meet  for 
the  inheritance  of  the  saints  in  light.  May  God 
bless  you,  and  save  you,  to  the  praise  of  his  glorious 
grace ! 


A    CONVENIENT    SEASON 


And  as  he  reasoned  of  righteousness,  temperance,  and  judgment  to 
come,  Felix  trembled,  and  answered,  Go  thy  way  for  this  time; 
when  I  have  a  convenient  season,  I  will  call  for  thee. — Acts 
xxiv.  25. 

We  have  in  these  words  something  to  admire,  and 
something  to  deplore.     The  conduct  of  the  apostle 
is  admirable,  that  of  Felix  is  deplorable.     The  former 
is  worthy  to  be  imitated  by  the  ministers  of  religion, 
the  latter  should  be  carefully  avoided  by  all  men. 
St.  Paul  now  stood  charged  with  the  high  crimes  of 
sedition,  profanation  of  the  temple,  and  sundry  viola- 
tions of  the  law   of   Moses.      The    high-priest,  and 
the  Sanhedrim,  the  supreme  ecclesiastical  council  of 
the  Jewish  nation,  were  his  prosecutors.     Tertullus, 
an  insidious  barrister,  who  seems  to  have  been  equally 
regardless  of  humanity  and  truth,  was  employed  to 
manage  their  cause.     Paul  stood  alone  at  the  bar  of 
the  Procurator,  with  whom  it  rested  to  condemn  or 
acquit  him.     What  a  temptation  this  to  keep  back 
the  solemn  and  awakening  truths  of  the  gospel !     In 
such  circumstances  any  but  a  good  man  would  have 
used  flattery  and  artful  management.     But  the  cause 


A    CONVENIENT   SEASON.  181 

in  wliich  the  apostle  was  engaged  needed  none  of  tlie 
helps  which  sin  could  afford.     He  preferred  a  good 
conscience  to  the  favour  of  man ;  and  faithfulness  to 
his  adorable  Master  was  too  high  a  price  to  pay  for 
life   itself.     When   permitted   to   speak   in   his   own 
defence,  he  declared   his  innocence,  and  challenged 
his   accusers   to    substantiate   their   allegations.     He 
affirmed   that   his    religious   opinions  were  perfectly 
consistent  with  the  writings  of  Moses  and  the  pro- 
phets; that  his  late  journey  to  Jerusalem  had  been 
for   the  purposes  of  charity  and   devotion;  that  his 
entrance  into  the  temple  was  attended  with  no  tumul- 
tuous proceedings;  nor  had  he  entertained  any  sedi- 
tious designs  against  the  civil  authority  or  peace  of 
the  State;  protested  his  constant  care  to  have  been 
to  have  a  conscience  void  of  offence  towards  God  and 
man ;  and  boldly  asserted  that  his  enemies  could  not 
prove  the  things  whereof  they  accused  him.     In,  all 
the   firmness    of  conscious   truth    and   rectitude,    he 
appeals  to  his  persecutors,  "Let  these  same  here  say, 
if  they  have  found  any  evil  doing  in  me ;  except  it 
be  for  this  one  voice  that  I  uttered,  standing  among 
them,  Touching  the  resurrection  of  the  dead,  I  am 
called  in  question   by  you  this  day."     After  hear- 
ing his    defence,    Felix,  under  pretence   of  hearing 
farther  evidence  in  the  case,  ordered  the  prisoner  to 
be  held  in  safe  keeping,  with  permission,  in  the  mean 
time,  to  receive  the  visits  of  his  friends. 

After  certain  days,  the   sacred  historian  informs 
us,  "Felix  sent  for  Paul,  and  heard  him  concerning 
the   faith   in   Christ."     The  Roman   governor,   and 
16 


182  A   CONVENIENT   SEASON. 

the  adulterous  Drusilla,  who  was  a  Jewess,  having 
heard  many  rumours  about  Christianity,  .were,  it 
seems,  desirous,  from  motives  of  curiosity,  to  hear 
what  could  be  said  in  its  favour  by  this  extraordinary 
man.  Paul,  always  ready  to  publish  and  defend  the 
gospel,  complied  with  their  wishes.  But  his  dis- 
course proved  to  be  of  a  very  different  kind,  no  doubt, 
from  what  was  expected.  The  historian  may  not 
have  recorded  all  that  he  said  on  the  occasion.  From 
what  is  related,  we  find  that  Paul  was  a  practical  and 
pointed  preacher.  To  gratify  an  idle,  speculative 
curiosity,  seems  to  have  been  regarded  by  him  as  an 
unworthy  aim.  He  kept  in  view  the  character  and 
conduct  of  his  audience.  Regardless  of  the  trappings 
of  oratory,  which  often  disguise  the  truth,  and  prevent 
its  effect  by  blunting  its  edge,  his  grand  object  in  all 
his  discourses  was  to  convict  of  sin  and  persuade  to 
holiness. 

Accordingly,  instead  of  entertaining  his  noble 
auditory  with  an  elaborate  defence  of  the  Christian 
faith,  he  addresses  them  on  subjects  calculated  to 
alarm  their  fears,  awaken  in  them  a  sense  of  guilt, 
and  produce  a  reformation  in  their  sentiments  and 
manners.  The  character  of  Felix  was  notoriously 
bad.  Two  historians,  Tacitus  and  Josephus,  agree  in 
representing  him  as  a  man  of  cruelty  and  wickedness. 
Licentiousness  and  avarice  constituted  the  odious  and 
conflicting  features  of  his  private  character.  His 
government  was  a  continued  scene  of  injustice  and 
oppression.  Of  the  wicked  companion  of  this  wicked 
man  nothing  need  be  said.     She  was  the  lawful  wife 


A  CONVENIENT   SEASON.  183 

of  Azizus,  king  of  Emesa,  whom  she  abandoned. 
Her  sin  has  long  been  proverbial ;  so  that,  by  common 
consent,  Drusilla  is  but  another  name  for  whatever 
is  most  depraved  and  hateful  in  the  conduct  of  her 
sex.  Such  were  the  principal  persons  before  whom 
the  apostle  was  now  called  to  speak.  And  it  will  be 
readily  admitted  that  the  topics  on  which  he  chose 
to  expatiate,  were  not  at  all  calculated  to  flatter  or 
conciliate  the  favour  of  his  hearers.  He  reasoned  of 
righteousness,  before  the  man  whose  public  character 
was  tarnished  with  cruelty  and  oppression;  of  tem- 
perance and  judgment  to  come,  before  those  who  were 
living  in  a  state  of  unblushing  incontinence,  unmind- 
ful of  death,  and  a  day  of  fearful  retribution.  Admi- 
rable example  of  Christian  heroism  and  ministerial 
fidelity!  In  the  fervour  of  his  zeal  for  the  honour 
of  his  Lord  and  the  salvation  of  souls,  he  forgets 
that  he  is  a  prisoner,  and  loses  sight  of  the  effect 
which  the  plainness  and  pungency  of  his  reproofs 
might  have  upon  upon  his  personal  safety.  Here  is 
the  noble  spirit  that  should  influence  all  who  preach 
the  gospel  of  Christ. 

Personalities  are  never  to  be  used  in  the  pulpit. 
They  invariably  offend  the  pious,  and  confirm  the 
prejudices  of  the  wicked  against  the  cause  of  truth 
and  goodness.  But  he  who  does  not  study  the  cha- 
racter of  his  hearers;  who  does  not  adapt  his  style 
to  their  capacities,  and  level  his  discourses  against 
the  sins  to  which  they  are  addicted,  greatly  mistakes 
the  nature  of  his  business,  and  falls  far  short  of  the 
grand  design  of  the  sacred  ministry.    There  is  a  wide 


184  A   CONVENIENT   SEASON. 

difference  between  respect  for  an  audience,  and  a 
temporizing  regard  to  the  persons  of  men.  The 
former  is  never  to  be  neglected.  The  latter  is  wholly 
inadmissible.  Such  appear  to  have  been  the  views 
of  St.  Paul  on  this  subject.  Accordingly,  we  find 
him  everywhere,  even  in  circumstances  of  external 
danger,  with  the  utmost  plainness,  urging  all  men, 
both  high  and  low,  to  abandon  their  sins,  and  "flee 
from  the  wrath  to  come."  This  method  is  to  be  pre- 
ferred, not  only  because  it  was  the  method  of  Christ 
and  his  apostles,  but  also  because  it  is  the  most  suc- 
cessful. It  is  not  always,  however,  attended  with 
success.  For,  my  brethren,  unless  the  word  of  life 
be  carried  to  the  heart  by  a  Divine  influence,  the 
eloquence  and  fervour  of  an  angel  would  be  of  no 
avail  to  the  saving  of  a  soul.  Of  this  fact  we  have 
a  striking  exemplification  before  us.  What  effect 
the  reasoning  of  Paul  had  upon  Drusilla  we  are  not 
informed.  On  Felix  it  had  a  powerful  effect.  In 
him,  though  a  great  sinner,  conscience  still  retained 
a  degree  of  sensibility,  which  had  he  cherished,  and 
had  he  yielded  to  the  impressions  of  sacred  truth,  his 
trembling  might  have  issued  in  a  saving  change  of 
heart  and  of  life.  But  he  loved  his  sins,  and  could  not 
consent  to  part  with  them  at  present.  The  partial 
glimpse  which  the  apostle's  reasoning  had  given  him 
of  his  guilt  and  danger,  filled  him  with  fearfulness, 
and  he  hastened  to  bring  the  interview  to  a  close. 
The  faithful  monitor  for  whom  he  had  sent,  that  he 
might  hear  him  concerning  the  faith  in  Christ,  was 
interrupted  and  dismissed  with  a  "Go  thy  way  for 


A   CONVENIENT  SEASON.  185 

this  time;  when  I  have  a  convenient  season  I  will 
call  for  thee." 

Infatuated  man!  why  not  hear  the  messenger  of 
God  through,  and  decide  for  yourself  upon  the  ques- 
tion respecting  the  faith  in  Christ  without  farther 
delay?  No  doubt  his  numerous  and  weighty  engage- 
ments of  a  secular  nature,  were  pleaded  as  a  sufficient 
apology  for  the  postponement  of  concerns  which 
reason  and  conscience  told  him  demanded  his  most 
serious  attention.  But  the  momentous  affairs  of  sal- 
vation and  eternity  were,  for  a  while  at  least,  to  give 
place  to  the  trifles  of  time ;  perhaps  the  gratification 
of  a  sensual  appetite,  or  the  attainment  of  some  ima- 
ginary good,  incompatible  with  the  Christian  temper. 
What  an  affecting  picture  of  the  folly  and  depravity 
of  man!  "When  I  have  a  convenient  season,  I  will 
call  for  thee." 

And  did  Felix  ever  find  this  convenient  season,  on 
which  he  hazarded  his  soul,  and  the  imperishable  glo- 
ries of  heaven  ?  That  he  did,  there  is  not  a  particle  of 
evidence  to  be  found  in  the  history  of  his  after  con- 
duct. We  find  him,  indeed,  conferring  with  Paul 
after  this,  but  it  was  in  hopes  of  obtaining  money,  for 
which  he  would  have  released  him.  We  hear  no 
more  of  his  trembling,  or  wishing  to  hear  anything 
farther  respecting  the  faith  in  Christ.  Disappointed  in 
his  avaricous  views,  he  resolved,  in  all  the  wantonness 
of  power,  to  hold  in  imprisonment  for  two  years,  a 
man  against  whom  had  not  been  proved  the  semblance 
of  a  crime ;  and,  at  last,  upon  being  recalled  from  the 
government  for  his  own  crimes,  he  left  Paul  bound, 
16- 


186  A   CONVENIENT   SEASON. 

from  the  base  motive  of  courting  the  favour  and  grati- 
fying the  malice  of  the  Jews.  What  complicated 
iniquity — what  deliberate  wickedness !  How  affecting 
to  observe,  that  the  deep  impressions  of  truth  made  on 
the  heart  of  a  sinner  sometimes  tend,  through  his 
own  neglect,  to  aggravate  his  guilt  and  prepare  him 
for  the  fearful  doom  of  being  beaten  with  many 
stripes ! 

My  hearers,  I  have  presented  to  you  the  conduct  of 
Felix,  not  for  your  imitation,  but  for  your  avoidance. 
You  see  he  promised  w^ell.  The  force  of  gospel  truth 
reached  his  conscience,  and  he  trembled  at  the  danger 
of  his  state.  But  refusing  to  give  due  attention  to 
the  subject  at  the  proper  time,  his  good  impressions 
gradually  wore  off,  and  he  became  hardened  through 
the  deceitfulness  of  sin.  His  case  is  recorded  for 
our  admonition.  We  have  a  solemn  lesson  to  learn 
from  it.  It  teaches  us  that  procrastination  in  reli- 
gious concerns  is  a  destroyer  of  souls.  This  is  a  spe- 
cies of  self-deception  which  thousands  are  practising 
on  themselves,  in  the  face  of  Scripture,  conscience, 
and  reason.  It  is  a  kind  of  madness  common  to  per- 
sons of  all  ranks,  and  at  every  period  of  life.  The 
young  cannot  become  religious  on  account  of  this, 
that,  and  the  other  frivolous  accomplishment,  or 
fashionable  amusement,  which  engages  their  pursuit, 
or  occupies  their  mind.  The  middle  aged,  full  of 
business,  eagerly  grasping  at  the  world's  treasures  and 
distinctions,  cannot  embrace  the  faith  in  Christ,  be- 
cause they  have  no  time  to  spare  for  reading,  medita- 
tion, prayer,  and  the  duties  of  piety.     The  old  and 


A   CONVENIENT   SEASON.  18t 

infirm  cannot,  because  in  them  the  habits  of  sin  have 
grown  inveterate.  By  each  class,  in  turn,  the  mes- 
sages of  grace  and  the  awakening  impression  of  God's 
word  are  dismissed  with  the  maxim  of  Felix,  "  Go  thy 
way  for  this  time;  when  I  have  a  convenient  season, 
I  will  call  for  thee."  How  shall  we  account  for  so 
general  a  compliance  with  the  spirit  of  a  maxim  so 
manifestly  false  and  delusive  ?  Undoubtedly  its  source 
is  to  be  found  in  the  extreme  depravity  of  the  human 
heart.  By  nature  we  do  not  love  to  retain  God  in 
our  thoughts;  for  the  exalted  pleasures  of  devotion 
we  have  no  relish.  The  things  of  the  Spirit  are  fool- 
ishness to  us;  nor  can  we  discover  their  glory  and 
excellence,  because  they  are  spiritually  discerned. 
Hence  the  common  preference  given  to  the  pleasures 
of  sin.  And  in  the  indulgence  of  this  depraved  bias, 
our  fears  are  quieted  by  the  fallacious  opinion  that, 
when  the  pleasures  of  the  world  abandon  us,  we  can 
easily  obtain  religion  enough  to  save  us  from  hell,  and 
furnish  us  with  a  title  to  heaven.  But  really  this 
opinion  ought  to  be  given  up,  at  least  by  those  who 
believe  the  Scriptures  speak  truth.  To  become  reli- 
gious, in  the  gospel  sense,  is  to  become  a  new  crea- 
ture ;  to  undergo  an  entire  change  of  heart,  and  enter 
on  a  new  course  of  life.  The  lively  oracles  of  God 
tell  us  that  we  are  "dead  in  trespasses  and  sins,"  and 
ascribe  our  regeneration  expressly  and  exclusively  to 
God,  who  worketh  in  us,  both  to  will  and  to  do  of  his 
good  pleasure. 

It  is  said  by  some  that  a  man  may  become  religious 
whenever  he  pleases.     There  cannot  be  found  a  more 


188  A   CONVENIENT   SEASON. 

absurd  and  deceptive  sophism;  for  the  will  is  the  seat 
of  human  depravity ;  and  if  not  operated  upon  by  a 
Divine  influence,  it  must  eternally  retain  its  perverse- 
ness  and  opposition  to  God.  This  fact  furnishes  no 
solid  objection  to  the  use  of  means.  The  same  pas- 
sage of  sacred  writ  that  assures  us  it  is  God  that 
worketh  in  us,  commands  us  to  work  out  our  own  sal- 
vation, with  fear  and  trembling.  The  gospel  is  to  be 
preached,  the  word  is  to  be  read,  and  prayer  is  to  be 
made  without  ceasing.  The  good  seed  is  to  be  sown, 
Paul  is  to  plant  and  ApoUos  to  water ;  but  it  is  God's 
prerogative  to  give  the  increase.  There  is  a  certain 
course  of  conduct  in  which  the  Divine  blessing  is  to  be 
expected,  and  he  who  does  not  pursue  this  course  may 
look  for  a  curse.  The  man  who  neglects  the  means 
of  grace,  under  pretext  of  not  being  able  to  change 
his  heart,  not  only  challenges  the  displeasure  of  his 
Maker,  but  ofi'ers  an  insult  to  his  own  understanding, 
and  outrages  common  sense.  From  our  complete 
dependence  on  God  for  a  right  temper  of  mind,  the 
plain  and  legitimate  inference  is,  that  we  should  seek 
it  of  him  in  the  way  he  has  prescribed. 

Suffer  me,  then,  in  the  conclusion  of  this  discourse, 
to  submit  to  you  a  few  remarks  on  the  unreasonable- 
ness, ingratitude,  and  danger  of  waiting  for  a  more 
convenient  season  than  the  present,  to  embrace  the 
Saviour  and  enter  cordially  into  his  service.  I  doubt 
not  that  to  many  of  you  these  remarks  will  not  apply, 
because  you  have  made  up  your  minds  and  chosen  the 
good  part.  But,  if  there  be  any  whose  consciences 
tell  them  they  are  not,  in  religion,  what  they  ought  to 


A   CONVENIENT   SEASON.  189 

be;  any  who  have  hitherto  put  off  their  convictions 
with  a  promise  to  call  for  them  at  some  future  period, 
their  serious  attention  is  affectionately  solicited  to  the 
following  considerations. 

First,  this  procrastinating  spirit — this  waiting  for  a 
more  convenient"  season  to  become  religious,  is  unrea- 
sonable. What  does  the  word  of  God  teach  you — that 
word  which  you  cannot  reject  without  casting  away 
with  it  the  hope  of  immortality  ?  It  teaches  you  that, 
by  nature,  you  are  under  the  condemnatory  sentence 
of  God's  law;  that,  except  you  repent,  you  shall  perish ; 
that,  without  holiness,  no  man  shall  the  Lord ;  that, 
except  you  are  born  again,  you  cannot  enter  into  the 
kingdom  of  God ;  that  you  go  astray  from  the  womb ; 
that,  till  you  believe  and  obey  the  gospel,  you  have 
neither  part  nor  lot  in  the  great  salvation.  These  things 
you  admit,  and  yet  when  God,  by  his  word,  his  provi- 
dence, or  Spirit,  calls  you  to  reflection  and  thought- 
fulness,  you  say,  "  Go  thy  way  for  this  time ;  when  I 
have  a  convenient  season,  I  will  call  for  thee."  Is 
not  this  unwise  in  the  extreme?  You  do  not  act  thus  in 
other  concerns  of  far  less  moment.  When  taken  sick, 
you  lose  no  time,  spare  no  pains,  to  have  the  disease 
checked  at  its  commencement.  Should  a  skilful  phy- 
sician offer  you  his  services,  at  such  a  crisis,  would 
you  put  him  off,  as  you  do  that  Divine  Saviour 
who  proffers  to  heal  all  your  diseases,  and  restore  to 
your  soul  perfect  moral  health  and  vigour  ?  Suppose 
an  estate  left  you  by  the  bequest  of  a  friend,  and  you 
are  informed,  that  unless  measures  are  taken  to  get 
possession  of  it  immediately,  you  will  be  in  danger  of 


190  A  CONVENIENT   SEASON. 

losing  it,  would  you  say  to  the  friendly  adviser,  "  Go 
thy  way,  it  will  be  time  enough  at  a  more  convenient 
season"?  The  answer  is  obvious.  And  is  the  pearl 
of  great  price  so  trifling  an  object  in  your  estimation, 
that  you  are  willing  to  risk  it  on  an  imaginary  conve- 
nient season  which  you  may  not  live  to  see?  Do  you 
not  know  that  the  present  is  the  only  time  you  have 
any  right  to  count  upon  ?  The  future  belongs  to  God, 
and  he  tells  you  expressly,  that  "now  is  the  accepted 
time,  and  day  of  salvation."  Is  happiness  your  aim? 
And  do  you  not  know  that  for  the  attainment  of  this 
object  of  universal  pursuit,  the  advantages  are  on  the 
side  of  piety,  with  regard  to  both  worlds  ?  "  Godli- 
ness is  profitable  unto  all  things,  having  promise  of 
the  life  that  now  is,  and  of  that  which  is  to  come." 
Wisdom's  ways  are  pleasant,  and  her  end  glory  and 
honour.  But  the  way  of  transgressors  is  hard,  and 
their  end  infamy  and  ruin.  Are  you  afraid,  then,  of 
being  safe  and  happy  too  soon?  Can  you,  without 
incurring  the  imputation  of  folly,  continue  longer 
feeding  on  husks,  and  rejecting  the  food  of  angels, 
that  bread  of  life  which  cometh  down  from  heaven  ? 

Secondly,  there  is  extreme  ingratitude  in  post- 
poning the  claims  of  religion.  That  son  who  riots  on 
the  bounty,  disobeys  the  commands,  and  presumes  on 
the  clemency  of  a  kind  and  indulgent  parent,  is  justly 
considered  disingenuous  and  wicked.  He  who  can 
trifle  with  parental  solicitude  and  kindness,  must  be 
in  the  last  stage  of  depravity.  Are  you,  then,  under 
no  obligations  to  the  Father  of  mercies  ?  Your  sin  has 
rendered  you  obnoxious  to  his  wrath,  and  he  might 


A   CONVENIENT   SEASON.  191 

ong  ago  have  cast  you  off  as  cumberers  of  his  ground; 
but,  instead  of  this,  he  has  rescued  you  from  a  thou- 
sand dangers,  and  provided  for  you  a  thousand  unme- 
rited and  unsolicited  comforts.  Through  all  the 
windings  of  a  prodigal  life,  he  has  commissioned  mes- 
senger after  messenger  to  pursue  you,  and  give  you 
assurance  of  his  tender  regard,  and  readiness  to 
receive  you  back  again  to  the  honours  and  privileges 
of  his  house.  Often  as  you  have  rejected  his  author- 
ity, and  refused  to  subnait  to  his  wise  and  gentle  con- 
trol, still  he  is  reluctant  to  abandon  you;  and  while 
you  are  making  haste  to  get  beyond  the  reach  of  his 
voice,  he  sends  after  you  this  heart-melting  expostula- 
tion of  mercy:  "How  shall  I  give  thee  up,  Ephraim? 
How  shall  I  deliver  thee,  0  Judah?"  "Turn  ye,  turn 
ye,  for  why  will  ye  die?" 

And  can  you  treat  the  kindly  counsels  of  such  a 
Parent  with  coldness  and  neglect?  Have  you  not 
grieved  his  Spirit  and  exercised  his  patience  long 
enough?  You  intend  returning  to  your  duty,  and 
hope  for  a  restoration  to  his  favour,  when  your  con- 
venient season  arrives;  but  after  so  long  a  course  of 
disobedience,  how  will  you  approach  him?  What 
excuse  will  you  offer  for  contempt  of  authority  and 
abuse  of  mercy  ?  Will  you  tell  him,  that  because  of 
the  freeness  of  his  grace  and  compassion,  you  ven- 
tured deliberately  to  try  his  forbearance;  that  from 
his  overflowing  goodness,  you  took  encouragement  to 
continue  longer  in  sin  than  you  would  have  done,  had 
he  been  a  hard  master,  and  strict  to  mark  iniquity  ? 
0,  what   disingenuousness,  what    presumption,  what 


192  A   CONVENIENT   SEASON. 

blackness  of  ingratitude  is  this !  How  can  you  trifle 
with  the  mercy  on  which  you  are  dependent  for  life 
and  salvation  ? 

Consider,  in  the  last  place,  the  danger  of  putting 
oif  the  things  which  belong  to  your  everlasting  peace. 
As  the  path  of  the  just  shineth  more  and  more  to  the 
perfect  day,  so  evil  men  wax  worse  and  worse.  It  is 
a  fearful  truth,  taught  in  Scripture,  and  confirmed  by 
experience.  The  habit  of  sinning  may  become  uncon- 
querable. What  says  the  word  of  God?  "Can  the 
Ethiopian  change  his  skin,  or  the  leopard  his  spots? 
Then  may  ye  also  do  good,  that  are  accustomed  to  do 
evil."  What  says  your  own  experience?  Do  not 
some  of  you  now  listen,  with  indifference,  to  Divine 
truths,  which  once  produced  in  you  the  tenderest 
emotions,  and  the  fullest  purposes  of  amendment? 
And  is  there  no  danger  of  the  gospel  proving  to  you 
a  savour  of  death  unto  death?  Will  the  Redeemer 
always  knock  at  the  door  of  your  hearts?  Has  not 
God  forewarned  you,  that  his  Spirit  shall  not  always 
strive  with  man?  "Ephraim  is  joined  to  his  idols; 
let  him  alone."  This  tremendous  sentence  passed, 
the  case  of  the  impenitent  sinner  is  hopeless,  and 
nothing  remains  but  a  fearful  looking  for  of  judgment 
and  fiery  indignation. 

Now,  admit  the  possibility  that  God  may  leave  you 
to  fill  up  the  measure  of  your  iniquity;  that  he  may 
withdraw  from  you  the  awakening  and  regenerating 
influence  of  his  Holy  Spirit ;  that  he  may  leave  you 
to  your  refuges  of  lies;  and  how  can  you  neglect 
religion  in  this  day  of  your  merciful  visitation  ?   Hear 


A   CONVEI^'IENT   SEASON.  193 

the  compassionate  Saviour's  lamentation  over  that 
devoted  city,  once  the  glory  of  the  whole  earth,  but 
whose  destruction  admonishes  us  to  beware  lest  a  pro- 
mise of  entering  into  rest  being  left  us,  any  of  us 
should  seem  to  come  short  of  it:  "0  Jerusalem,  Jeru- 
salem! thou  that  killest  the  prophets,  and  stonest 
them  that  are  sent  unto  thee ;  how  often  would  I  have 
gathered  thy  children  together,  even  as  a  hen  gather- 
eth  her  chickens  under  her  wings ;  and  ye  would  not ! 
Behold,  your  house  is  left  unto  you  desolate!"  The 
things  which  belong  to  your  peace  are  hid  from  your 
eyes! 

Dear  brethren,  think  not  that  these  are  the  repre- 
sentations of  a  disordered  imagination.  They  are  the 
words  of  truth  and  soberness;  let  them  sink  down 
into  your  hearts.  Be  admonished  to  give  all  diligence 
to  make  your  calling  and  election  sure.  "He  that 
hath  ears  to  hear,  let  him  hear  what  the  Spirit  saith 
unto  the  churches."  "Behold,  now  is  the  accepted 
time !  Behold,  now  is  the  day  of  salvation !"  "  What- 
soever thy  hand  findeth  to  do,  do  it  with  thy  might; 
for  there  is  no  knowledge,  nor  device,  nor  wisdom,  in 
the  grave,  whither  thou  goest." 


IT 


THE  HAPPY   MAN 


Blessed  is  the  man  that  walketli  not  in  the  counsel  of  the  nngodly, 
nor  standeth  in  the  way  of  sinners,  nor  sitteth  in  the  seat  of  the 
Bcornful. — Psalm  i.  1. 

This  Psalm  seems  to  have  been  designed  as  a 
preface  to  the  whole  book.  Like  the  sermon  on  the 
mount,  it  begins  with  a  benediction.  It  establishes  a 
marked  distinction  between  the  righteous  and  the 
wicked,  and  sets  before  us,  in  striking  contrast,  the 
felicity  of  the  one,  and  the  misery  and  ultimate  ruin 
of  the  other.  The  character  of  the  happy  man  is 
described,  first,  negatively.  "Blessed,"  or,  as  the 
word  signifies,  happy ^  "is  the  man  that  walketh  not  in 
the  counsel  of  the  ungodly,  nor  standeth  in  the  way 
of  sinners,  nor  sitteth  in  the'^seat  of  the  scornful." 
Here  is  what  may  be  called  the  climax  of  wickedness ; 
beginning  in  a  want  of  suitable  sentiments  towards 
God,  and  terminating  in  open  contempt  for  his  au- 
thority and  grace. 

By  the  ungodly,  in  this  gradation,  we  understand 
those  persons  who,  in  the  Scripture  sense  of  the 
phrase,  live  without  God  in  the  world;  persons  who, 
though  they  may  be  honest  and  humane  in  their 
intercourse  with  their  fellow-men,  are,  nevertheless, 


THE   HAPPY  MAN.  195 

destitute  of  evangelical  faith  and  piety.  They  acknow- 
ledge the  existence  of  a  God,  and  a  future  state  of 
rewards  and  punishments.  They  abhor  vice,  applaud 
virtue,  are  strenuous  advocates,  and,  in  some  instan- 
ces, examples  of  good  morals,  so  far  as  the  social 
duties  are  concerned.  But  still  they  are  ungodly. 
They  favour  the  cause  of  morality,  not  so  much  from 
a  regard  to  the  authority  and  glory  of  the  Creator, 
as  from  a  conviction  of  its  salutary  influence  in  pro- 
moting the  peace  of  society,  and  the  general  happi- 
ness of  human  life.  The  distinguishing  principles  of 
revealed  religion  are  neither  understood  nor  relished 
by  them.  The  Bible  account  of  man's  apostasy, 
guilt,  and  dependence  on  free  grace,  for  his  recovery 
from  the  pollution  and  dominion  of  sin;  the  necessity 
of  regeneration  by  the  Holy  Spirit,  of  faith  in  the 
Lord  Jesus  Christ,  of  pardon  through  the  sacrifice  of 
his  blood,  and  justification  by  the  merit  of  his  right- 
eousness, are  doctrines  with  which  they  have  no 
experimental  acquaintance,  and  for  which  they  enter- 
tain no  serious  or  reverential  regard.  Accustomed  to 
"think  more  highly  of  themselves  than  they  ought  to 
think,"  they  cannot  readily  give  in  to  the  prophet's 
declaration,  "  The  heart  is  deceitful  above  all  things, 
and  desperately  wicked" — nor  to  the  apostle's,  "The 
carnal  mind  is  enmity  against  God;  for  it  is  not  sub- 
ject to  the  law  of  God,  neither,  indeed,  can  be." 
Self-complacent  and  wise  in  their  own  conceits,  they 
are  strangers  to  that  humility  and  self-abasement 
which  the  gospel  inculcates.  Having  never  been 
transformed    by   the   renewing  of  their   mind,  they 


196  THE   HAPPY   MAN. 

know  nothing  of  that  joj  in  the  Holy  Ghost,  of  that 
communion  with  the  Father,  and  with  his  Son,  Jesus 
Christ,  which  the  sacred  Scriptures  represent  as  at 
once  the  evidence,  the  glory,  and  the  privilege  of 
vital  godliness.  Their  views  of  Divine  Providence 
are  vague  and  inefficient.  Kegarding  it  as  general, 
not  condescending  to  individual  concerns,  they  find 
hut  little  inducement  to  pray,  or  acknowledge  God  in 
the  common  events  and  duties  of  life.  Thus,  they 
live  without  God :  he  has  no  place  in  their  affections. 
They  feed  upon  his  bounty  from  day  to  day;  but 
render  him  no  thankful  acknowledgments.  Their 
plans,  their  wishes,  and  their  hopes  are  all  worldly, 
selfish,  and  contracted.  In  short,  they  are  the 
ungodly,  who,  "through  the  pride  of  their  hearts,  will 
not  seek  after  God." 

It  is  easy  to  see  that  the  counsel  or  advice  which 
such  persons  might  give  on  religious  subjects  would 
not  accord  with  the  dictates  of  Scripture.  However 
plausible,  philosophic,  and  seemingly  rational,  its 
direct  tendency  would  be  to  flatter  the  native  vanity 
of  our  hearts,  and  keep  us  from  the  Saviour,  under 
the  delusive  idea  that  we  stand  in  no  need  of  his  sal- 
vation. "Blessed  is  the  man  that  walketh  not  in  the 
counsel  of  the  ungodly."  He  who  would  keep  himself 
unspotted  from  the  world^  and  obtain  an  interest  in 
the  Christian  plan  of  redemption ;  he  who  would  wish 
to  experience  the  renovating  grace  of  the  gospel,  and 
secure  a  part  in  the  inheritance  of  the  saints  in  light, 
had  need  to  beware  of  the  "wise,  the  scribe,  and  the 
disputer  of  this  world."     "The  wisdom  of  the  world 


THE   HAPPY   MAN.  19T 

is  foolishness  with  God."  "Godliness  is  profitable 
unto  all  things;  having  promise  of  the  life  that  now 
is,  and  of  that  which  is  to  come."  "The  Lord  hath 
set  apart  him  that  is  godly  for  himself — "but  the 
waj  of  the  ungodly  shall  perish"  ! 

"Nor  standeth  in  the  way  of  sinners."  Here  is 
the  second  step  in  the  downward  road  of  sin.  By 
sinners,  in  this  connection,  we  understand  the  openly 
vicious,  in  contradistinction  to  the  mere  moralist,  who, 
though  destitute  of  saving  grace,  is  often  a  useful 
member  of  society.  The  waT/  of  sinners  means  their 
practice,  and  to  stand  in  their  way,  is  to  join  them  in 
their  fleshly  indulgences  and  evil  deeds.  Happy  the 
man  that  shuns  their  company,  and  loiters  not  in  the 
place  of  their  concourse!  Vice,  however  commonly 
practised,  has  few  advocates.  Its  influence  is  so 
palpably  destructive  of  the  peace,  happiness,  and  dig- 
nity of  mankind,  as  well  in  their  individual  capacity, 
as  in  their  social  state,  that  no  person  of  common 
sense  will  venture  deliberately  to  vindicate  the  way  of 
sinners.  But  alas !  what  numbers  there  are  who 
connive  at  it,  and  occasionally,  at  least,  partake  of  its 
forbidden  fruits  and  fancied  pleasures !  This  is  mat- 
ter of  deepest  regret  to  the  friends  of  piety  and  good 
morals.  Solitary  wickedness  must,  necessarily,  be 
limited  in  its  pernicious  eff'ects.  Public  sentiment, 
decidedly  and  strongly  expressed,  would  soon  drive  it 
back  to  its  lurking-places,  where,  deprived  of  nutri- 
ment, it  must  pine  away  and  die.  But  if  we  stand  in 
the  way  of  sinners — if  we  associate  with  them  now 
and  then,  though  with  no  intention  of  continuing  in 
17* 


198  THE   HAPPY  MAN. 

their  society,  we  thereby  give  them  countenance ;  we 
practically  say  to  them,  "  Your  way  is  good,  and  safe 
enough;  we  should  have  no  objections  to  going  all 
lengths  with  you,  did  our  circumstances  permit."  Is 
not  this  to  bid  the  wicked  God-speed?  Do  we  not 
thus  become  partakers  of  their  sins,  and  accessory  to 
their  ruin? 

There  is  an  abominable  sentiment,  which  passes 
by  far  too  current  even  with  men  who  are  not 
remarkably  deficient  in  their  moral  deportment.  It 
is  this:  "Some  bad  practices,  or  sinful  indulgences, 
may  be  encouraged,  or,  at  least,  connived  at,  with  a 
view  to  prevent  greater  evils."  Here  are  certain  sins, 
prohibited  indeed  by  laws  both  human  and  Divine, 
but  they  must  be  spared,  lest  when  removed  some- 
thing worse  may  occupy  their  place.  This  is  one  of 
the  devil's  most  ingenious  maxims.  It  is  a  maxim 
that  operates  immeasurable  mischief.  It  contains 
an  apology  for  whatever  vice  happens,  for  the  time 
being,  to  be  fashionable  and  prevalent.  It  contri- 
butes largely  to  perpetuate  and  screen  several  sins 
of  a  scarlet  colour  and  crimson  hue ;  sins  punishable 
by  the  laws  of  the  land,  and  which,  therefore,  if  per- 
mitted to  pass  unpunished,  become  the  sins  of  the 
land,  and  provoke  the  just  judgments  of  Heaven. 
Christian  morality  knows  nothing  about  sparing  one 
class  of  sins  for  the  sake  of  keeping  out  others.  It 
knows  no  necessary  moral  evils  which  it  does  not 
propose  to  remedy.  St.  Paul's  charge  is,  "Have  no 
fellowship  with  the  unfruitful  works  of  darkness,  but 
rather  reprove  them." 


THE  HAPPY   MAN.  199 

But  he  who  stands  in  the  way  of  sinners  not  only 
encourages  them  in  their  evil  deeds,  but  places  him- 
self voluntarily  under  a  course  of  training  for  the 
seat  of  the  scornful.  That  "evil  communications 
corrupt  good  manners,"  is  an  article  of  inspired  truth, 
confirmed  by  the  experience  of  ages.  Society  pro- 
duces a  similarity  of  manners,  with  much  the  same 
certainty  and  uniformity,  that  consanguinity  does  a 
family  likeness  in  the  size,  complexion,  and  features 
of  the  body.  It  is  on  this  principle  that  Solomon 
declares,  "A  companion  of  fools  shall  be  destroyed." 
Voluntary  association  supposes  a  congeniality  of  dis- 
position; and  all  men  have  naturally  a  sinful  pro- 
pensity, which  only  wants  occasion  and  a  little 
excitement  to  call  it  forth  into  action.  Should  it 
be  asked  here,  whether  we  may  not  become  Chris- 
tians by  imitating  the  pious,  and  frequenting  their 
company,  we  answer,  no:  because  in  this  case  their 
exists  no  congeniality  of  disposition.  "That  which 
is  born  of  the  flesh  is  flesh,  and  that  which  is 
born  of  the  Spirit  is  Spirit."  There  is,  indeed,  a 
form  of  godliness,  which  may  be  assumed  or  acquired 
by  imitation;  but  the  power,  the  transforming,  the 
sanctifying,  the  elevating  power  of  true  religion,  is 
of  supernatural  origin.  The  new  man  in  Christ  is 
not  self-created.  "By  grace  are  ye  saved,  through 
faith;  and  that  not  of  yourselves:  it  is  the  gift  of 
God."  Good  men,  however,  possessing  in  common 
a  gracious  principle,  though  in  unequal  degrees, 
may  derive   great   benefit   from    associating.     "Iron 


200  THE  HAPPY  MAN. 

sharpeneth  iron;  so  a  man  sharpeneth  the  counte- 
nance of  his  friend."  Prov.  xxvii.  17. 

Brethren  of  the  same  family,  dwelling  together 
in  unity,  may  be  greatly  helpful  to  each  other. 
They  may  exhort,  comfort,  encourage,  and  provoke 
one  another  to  love  and  good  works.  The  social 
principle  is  the  same  in  the  wicked;  but  it  operates 
in  a  different  direction.  The  use  which  they  make 
of  it,  is  to  banish  the  fear  of  God,  and  stifle  the  voice 
of  conscience.  Their  aim  is  to  keep  each  other  in 
countenance,  while  fulfilling  the  lusts  of  the  flesh. 
"Come,"  say  they,  "let  us  eat,  and  drink,  and  be 
merry;  let  us  deck  ourselves  with  rose-buds,  ere  they 
be  withered;  let  us  indulge  every  passion,  and  give 
care  and  thoughtfulness  to  the  wind." 

To  the  human  heart,  already  predisposed  to  every 
moral  malady,  such  language  is  generally  irresistible. 
And  many,  very  many  have  been  lured  on,  by  pro- 
mises of  liberty  and  pleasure,  to  their  utter  and  ever- 
lasting undoing.  In  fact,  my  hearers,  the  only  safe 
maxim  in  regard  to  criminal  association  is,  "Touch 
not,  taste  not,  handle  not."  "The  way  of  sinners"  is 
down  hill.  If  you  associate  with  the  profane,  you 
will  soon  adopt  their  dialect ;  if  you  hang  around  the 
gambling  table,  you  will  soon  be  a  gambler ;  if  you 
visit  the  dram  shop,  you  cherish  an  appetite  that 
will  issue  in  drunkenness ;  one  violation  of  the  Sab- 
bath paves  the  way  for  another,  and  another  still 
more  flagrant;  if  you  frequent  the  theatre,  and 
acquire  a  relish  for  its  entertainments,  you  will  soon 
disrelish  the  exercises  of  God's  house;  for  they  are 


THE   HAPPY   MAN.  201 

contrary  the  one  to  the  other.  Let  all,  then,  hut 
especially  the  young  and  inexperienced  adventurer 
into  life,  listen  with  reverence  to  the  monitory  dic- 
tates of  heavenly  wisdom:  "My  son,  if  sinners  entice 
thee,  consent  thou  not;  walk  not  thou  in  the  way 
with  them;  refrain  thy  foot  from  their  path;  for 
their  feet  run  to  evil,  and  make  haste  to-  shed  blood. 
Shun  the  house  of  the  strange  woman ;  it  is  the  ante- 
chamber of  hell;  it  inclineth  unto  death;  none  that 
go  unto  her  return  again;  neither  take  they  hold  of 
the  paths  of  life."  Prov.  i.  and  ii.  "Blessed  is  the 
man  who  standeth  not  in  the  way  of  sinners." 

"Nor  sitteth  in  the  seat  of  the  scornful."  The 
scornful  are  those  monsters  in  the  moral  world  who 
set  their  face  against  the  heavens,  and  treat  with 
contempt  and  levity  the  awful  realities  of  religion  and 
eternity;  and  to  sit  in  their  seat,  is  to  join  them  in. 
their  low  and  blasphemous  ribaldry.  This  is  the  last, 
the  lowest,  and  the  most  hopeless  stage  of  human 
infamy  and  folly.  Few,  one  would  fondly  hope,  ad- 
venture, in  this  enlightened  age,  to  scoff  at  the  well- 
authenticated  and  long-tried  truths  of  the  Christian 
faith.  The  being  and  providence  of  God  are  so 
clearly  apparent,  in  the  visible  creation,  and  in  the 
great  events  of  the  present  age,  that  none  but  a  fool 
would  be  guilty  of  saying  in  his  heart,  "  There  is  no 
God."  And  the  truth  of  Christianity  is  attested  by 
such  a  cloud  of  witnesses,  and  strikes  the  candid  mind 
with  so  much  force  of  evidence,  that  professed  unbe- 
lief seems  to  have  no  rational  ground  to  stand  on. 
We  are   forewarned,  however,  that  there  should   be 


202  THE   HAPPY   MAN. 

"scoflfers  in  the  last  days,  walking  after  their  own 
lusts."  2  Pet.  iii.  3. 

It  is  pleasing  to  observe  that  infidelity  has  no  indi- 
vidual subsistence  given  it  in  the  system  of  prophecy. 
"It  is  not  a  beast;  but  a  mere  putrid  excrescence, 
which,  though  it  may  diffuse  death  through  every  vein 
of  the  body  over  which  it  grows,  yet  shall  die  along 
with  it."  Its  enormities  effect  its  own  overthrow. 
Indeed,  it  is  impossible  that  a  system  which  wages  war 
with  the  good  sense,  the  order,  the  refinement,  the 
charity  and  civilization  of  the  world,  should  long 
escape  the  execration  and  contempt  of  all  honest  and 
discerning  men.  "It  is,  in  no  shape,  formed  for  per- 
petuity," says  a  learned  and  pious  writer,  (Hall;) 
"sudden  in  its  rise  and  impetuous  in  its  progress,  it 
resembles  a  mountain  torrent,  which  is  loud,  filthy, 
.and  desolating;  but  being  fed  by  no  perennial  spring, 
is  soon  drained  off,  and  disappears.  We  flatter  our- 
selves, its  day  is  near  a  close ;  and  that  it  will  never 
again  assume  the  attitude  of  an  assailant.  That  reli- 
gious and  generous  influence  which  now  pervades 
every  section  of  the  habitable  globe,  which  is  sending 
the  heralds  of  the  cross  to  and  fro;  which  is  giving 
the  lively  oracles  of  revealed  truth  to  all  nations  in 
their  own  tongues,  reminds  us  of  the  angel  in  the 
Apocalypse,  'flying  through  the  midst  of  heaven, 
having  the  everlasting  gospel  to  preach  to  them  that 
dwell  on  the  earth,  and  to  every  nation,  and  kindred, 
and  tongue,  and  people;  saying  with  a  loud  voice, 
Tear  God,  and  give  glory  to  him ;  for  the  hour  of  his 
judgment  is  come;  worship  him  that  made  heaven  and 
earth,  and  the  sea,  and  the  fountains  of  waters.'  '* 


THE   HArPY   MAN.  203 

To  embrace  the  principles  of  infidelity,  and  become 
scoffers  of  Divine  things,  is  to  sacrifice  our  peace  of 
mind  and  hope  of  immortality  to  the  dreams  of  a  dis- 
tempered brain ;  it  is  to  throw  away  the  refined  plea- 
sures of  devotion  and  the  ineffable  comforts  of  faith 
in  a  risen  Saviour,  for  the  sordid  gratification  of  appe- 
tites and  passions,  at  once  debasing  to  all  that  is 
noble,  and  destructive  to  whatever  is  cheering  in  the 
character  and  prospects  of  man.  The  man  who 
rejects  and  scoffs  at  the  gospel  of  Jesus  Christ,  for- 
sakes his  own  mercies,  and  seals  his  own  ruin.  He 
scorns  that  scheme  of  redeeming  grace,  which  the 
Scriptures  reveal,  without  pretending  to  have  dis- 
covered any  other  way  of  pardon  and  acceptance  with 
God.  He  aims,  with  a  sort  of  wanton  inhumanity,  to 
extinguish  the  light  of  the  Sun  of  Righteousness  gra- 
ciously vouchsafed  to  guide  us  to  heaven.  He  spurns 
and  strikes  from  his  lips  the  only  cup  of  consolation 
put  into  the  hand  of  fallen  man,  to  soothe  the  broken 
spirit  amid  that  flood  of  sorrow  and  wretchedness 
with  which  sin  has  deluged  our  guilty  world.  He  dis- 
credits the  testimony  of  the  only  wise  God,  corrobo- 
rated by  a  thousand  undeniable  facts ;  he  tramples  on 
the  blood  of  atonement;  challenges  the  wrath  of  hea- 
ven; turns  away  from  Him  who  has  the  words  of 
eternal  life,  and  resolves  to  die  in  his  sins,  cherishing 
the  delusive,  damning  hope,  that  death  is  an  eternal 
Bleep.  Verily,  "  This  is  the  condemnation,  that  light 
hath  come  into  the  world,  but  men  love  darkness 
rather  than  light,  because  their  deeds  are  evil." 

As  you  would  escape  this  fearful  condemnation, 


204  THE   HAPPY   MAN. 

embrace  the  truth,  as  it  is  in  Jesus.  "He  is  the 
way,  the  truth,  and  the  life."  Neither  is  there  salva- 
tion in  -any  other.  His  gospel  sets  before  you  the 
only  good  hope.  Lay  hold  of  it.  His  cross  is  the 
tree  of  life;  his  blood  cleanseth  from  all  sin;  and  his 
righteousness  is  unto  and  upon  all  them  that  believe. 
0  taste  and  see  that  the  Lord  is  gracious.  Blessed 
are  all  they  that  put  their  trust  in  him ! 

We  may  infer  from  this  subject,  the  importance  of 
a  speedy  and  unreserved  devotion  of  our  hearts  to  the 
Lord.  Evil  men  wax  worse  and  worse.  The  moral 
malady  of  our  nature  becomes  more  and  more  invete- 
rate and  alarming,  till  its  power  is  broken  by  the 
regenerating  grace  of  the  gospel.  He  who  walks  in 
the  counsel  of  the  ungodly,  walks  in  the  direct  and 
downward  road  to  the  seat  of  the  scornful.  Believe 
it,  till  you  embrace  the  Redeemer  by  a  true  faith  and 
devote  yourselves  to  his  service,  you  recede  from  the 
path  of  life,  and  forsake  your  own  mercies.  Multi- 
tudes of  mankind  become  confirmed  infidels  through 
negligence,  and  stupid  inattention  to  the  high  claims 
and  impressive  calls  of  the  gospel.  They  indulge 
their  dreams  of  a  more  convenient  season  to  become 
religious ;  they  tamper  with  the  remonstrances  of  con- 
science; listen  to  the  maxims  of  the  ungodly,  and 
linger  about  the  haunts  of  sinners,  till  the  long  in- 
sulted Spirit  of  grace  leaves  them  to  fill  up  the  mea- 
sure of  their  iniquity;  and  then  is  brought  to  pass 
the  saying  that  is  written,  "Ephraim  is  joined  to  his 
idols;  let  him  alone!" 


THE  GOOD  OLD  WAY. 


Thus  saith  the  Lord:  Stand  ye  in  the  ways  and  see,  and  ask  for  the 
old  paths,  where  is  the  good  way,  and  walk  therein,  and  ye  shall 
find  rest  for  your  souls. — Jeremiah  vi.  16. 

Mankind  are  very  apt  to  be  captivated  with  new 
things,  or  ingenious  discoveries.  Indeed,  the  love  of 
novelty  is  a  constituent  principle  of  the  human  mind ; 
and,  while  restricted  to  its  proper  province,  it  is  not 
only  innocent,  but  useful.  It  prompts  to  industrious 
enterprise,  and  prevents  that  morbid  and  inglorious 
listlessness  which  makes  man  a  burden  to  himself  and 
a  nuisance  to  society.  It  has  also  the  effect  of  recon- 
ciling us,  in  some  degree,  to  the  vicissitudes  of  life  by 
the  hope  which  it  inspires,  that,  in  every  change  of 
circumstances,  there  will  be  something  pleasant,  be- 
cause there  will  be  something  new.  But  this  passion, 
like  every  other,  when  indulged  beyond  its  legitimate 
extent,  produces  serious  evils.  It,  not  unfrequently, 
makes  people  discontented  with  the  situation  in  which 
Providence  has  placed  them,  creates  a  hankering 
after  new  occupations,  prompts  to  hazardous  experi- 
ments, overlooks  the  common  bounties  of  Heaven, 
18 


206  THE   GOOD    OLD   WAY. 

and  often  produces  a  disrelish  for  the  sober  and  daily- 
duties  of  our  station.  On  the  subject  of  religion,  the 
indulgence  of  a  passion  for  novelty  is  attended  with 
extreme  danger.  God's  method  of  saving  sinners  is 
the  same  now  as  it  ever  has  been,  and  ever  will  be. 
As  in  his  nature,  so  in  his  plans  and  purjJt)ses  "there 
is  no  variableness  nor  shadow  of  turning."  But 
God's  way-  of  salvation  is  humbling  to  the  pride  of 
our  hearts.  It  lays  man  in  the  dust  before  it  raises 
him  to  glory.  It  cuts  up,  by  the  root,  our  self-will 
and  self-dependence,  stops  the  mouth  of  boasting,  and 
puts  the  crown  on  the  head  of  the  Redeemer.  To 
human  vanity  this  is  unacceptable  and  repulsive; 
hence  men  are  perpetually  striking  out  new  inven- 
tions, eager  to  find  some  scheme  of  religion  which 
will  better  accord  with  their  natural  propensities, 
prejudices,  and  habits.  Hence  that  guilty  and  hope- 
less class  of  men,  characterized  by  an  apostle  as 
"  ever  learning,  but  never  able  to  come  to  the  knowledge 
of  the  truth."  2  Tim.  iii.  7.  This  evil  disease  had 
deeply  infected  the  tribes  of  Israel  in  the  days  of 
Jeremiah.  The  Holy  Land,  at  this  time,  swarmed 
with  teachers,  self-commissioned  prophets,  who  "pro- 
phesied by  Baal,  and  walked  after  things  of  no 
profit,"  a  sort  of  spiritual  quacks,  who  healed  the 
hurt  of  the  daughter  of  God's  people  slightly ;  saying. 
Peace,  peace,  when  there  was  no  peace.  Their  doc- 
trines were  new ;  they  were  innovators  on  the  estab- 
lished rites  of  worship,  setters-forth  of  strange  gods. 
The  people,  seduced  by  the  charms  of  novelty,  em- 
braced  their   doctrines,  and   walked  in  their  ways. 


THE   GOOD    OLD   WAY.  207 

The  consequences  were  shame  and  inquietude,  corrup- 
tion of  manners  and  idolatry.  To  remedy  these 
evils,  the  Lord,  by  the  mouth  of  his  prophet,  addressed 
to  them  the  advice  in  our  text.  It  is  couched  in 
figurative  language,  taken,  probably  from  the  conduct 
of  a  wise  and  prudent  traveller,  who,  anxious  to  make 
progress,  and  avoid  the  painful  toil  of  retracing  his 
mistaken  steps,  inquires  carefully  for  the  right  way: 
"  Stand  ye  in  the  ways  and  see,  and  ask  for  the  old 
paths,  where  is  the  good  way,  and  walk  therein,  and 
ye  shall  find  rest  for  your  souls." 

The  passage  presents  us  with  several  interesting 
and  important  ideas.     It  teaches, 

First,  that  there  is  a  good  and  safe  way  to  heaven. 

Secondly,  that  it  is  an  old  way,  and  that,  as  we 
would  find  it,  we  should  apply  to  those  sources  of 
information  that  have  been  proved  to  be  faithful  and 
authentic  by  travellers  who  have  gone  before  us. 

Thirdly,  that  having  once  ascertained  the  right 
way,  we  should  walk  in  it;  and,  to  encourage  our 
diligence  in  so  doing,  a  promise  is  added  of  "rest  for 
souls."  A  brief  and  practical  illustration  of  these 
points,  is  all  that  we  propose  in  this  discourse. 

First,  there  is  a  good  and  safe  way  to  heaven  and 
eternal  glory.  This  consoling  truth  might  be  fairly 
deduced  from  the  fact,  that  our  race  was  not  consigned 
to  ruin  immediately  on  our  apostasy  from  God.  The 
rebel  angels  were  cast  down  from  the  heights  of 
heaven,  and  reserved  in  chains  to  the  judgment  of 
the  great  day.  They  were  allowed  no  respite,  so  far 
as  we  know,  because  no  redemption  was  designed  for 


208  THE   GOOD   OLD   WAY. 

them.  But  man  is  spared;  the  race  is  continued; 
one  generation  passeth  away,  and  another  cometh. 
Why  this  forbearance?  Why  this  opportunity  for 
the  propagation  of  evil,  if  the  Creator  did  not  intend 
to  repair  the  ruins  of  the  fall;  if  he  did  not  mean  to 
provide  and  reveal  a  way  in  which  we  might  be  saved 
and  regain  his  blissful  favour?  He  waits,  not  to 
aggravate  our  guilt,  but  to  be  gracious.  Accordingly 
mankind,  though  conscious  of  sin,  and  subject  to  sore 
tribulation,  are,  nevertheless,  subjects  of  hope.  All 
are  eager  in  the  pursuit  of  happiness.  Even  the 
libertine,  who  believes  in  no  future  state,  whose 
heaven  lies  within  the  contracted  limits  of  this  short 
life,  and  whose  maxim  is,  "Let  us  eat,  and  drink,  and 
be  merry,  for  to  morrow  we  die,"  has  frequent  mis- 
givings of  mind  and  twinges  of  conscience.  "The 
fool  hath  said  in  his  heart,  There  is  no  God."  It  is 
not  his  deliberate  belief  and  sober  conviction,  but  the 
wish  of  his  heart;  he  tries  to  hope  there  is  none, 
because  he  fears  to  meet  him  in  judgment.  So  the 
man  of  flesh,  and  the  slave  of  sensual  appetite,  is 
sometimes  agitated  by  emotions  which  tell  him  he  has 
a  soul,  and  that  it  is  destined  for  other  worlds,  and 
capable  of  far  other  pleasures  than  those  which  are 
common  to  man  and  beast. 

But  all  who  have  not  advanced  so  far  in  the  career 
of  practical  impiety  as  to  make  it  their  interest  that 
there  should  be  no  hereafter,  do  long  for  immortality, 
and  for  a  happiness  that  shall  endure  through  eternal 
ages.  This  sentiment  is  so  prevalent,  that  it  may  be 
regarded  as  one  of  the  distinguishing  characteristics 


THE   GOOD    OLD   WAY.  209 

of  man.  These  things  afford  strong  presumptive 
evidence,  that  our  existence  does  not  terminate  with 
the  dissolution  of  the  body.  But  whatever  darkness 
rested  on  the  subject  previous  to  the  Christian  revela- 
tion, the  New  Testament  puts  it  beyond  a  doubt. 
Life  and  immortality  have  been  brought  to  light 
through  the  gospel ;  and  as  there  is  a  future  life,  the 
strong  and  unconquerable  desire  which  every  human 
being  feels  for  happiness,  indicates  that  there  is  some 
way  in  which  he  may  attain  to  such  a  kind  and  degree 
of  felicity  as  suits  his  immortal  nature.  For  satis- 
factory evidence  that  God  provided  such  a  w^ay,  we 
are  wholly  indebted  to  the  sacred  oracles.  Let  us 
then  inquire  for  this  way,  and  endeavour  to  ascertain 
where  and  what  it  is. 

Second,  this  is  the  main  duty  enjoined  in  our  text. 
"  Stand  ye  in  the  ways,  and  see,  and  ask  for  the  old 
paths,  where  is  the  good  way."  We  are  not  to  pro- 
ceed heedlessly  along  the  journey  of  life.  We  are 
to  ponder  our  path,  and  consider  well  whither  it  will 
conduct  us.  Like  a  wise  traveller,  we  are  at  the 
outset  to  stand,  to  contemplate  results,  and  to  ask; 
lest  we  waste  our  time,  exhaust  our  strength,  and  miss 
our  aim.  Ways  and  paths  being  mentioned  here  in 
the  plural  number,  do  not  warrant  us  to  believe  that 
there  are  more  ways  than  one  to  heaven.  There  is 
one  good  way  specified.  For  this  we  are  to  inquire. 
*^It  is  an  high  way,"  says  the  prophet,  "and  it  shall 
be  called  the  way  of  holiness;  the  unclean  shall  not 
pass  over  it,  but  the  redeemed  shall  walk  there;'* 
and  it  is  so  plain,  "that  wayfaring  men,  though  fools, 
18* 


210  THE   GOOD   OLD  WAY. 

shall  not  err  therein."  Isa.  xxxv.  8.  Most  of  you 
have,  no  doubt,  observed  winding  by-paths  in  the 
neighbourhood  of  some  public  roads,  and  which  lead 
the  traveller,  though  through  some  inconveniences, 
to  the  same  place,  as  would  the  high-way  by  a  safer 
and  more  direct  route.  These  paths  in  the  bush, 
stretching  along  now  at  a  less  and  then  at  a  greater 
distance  from  the  main  road,  may  help  us  to  dis- 
tinguish between  the  good  way  and  those  other  ways 
and  paths  mentioned  in  our  text.  The  example  of 
good  men  seems  to  be  alluded  to.  But  the  best  of 
men  are  not  perfect  in  this  world.  Even  the  patri- 
archs and  prophets,  whose  names  are  recorded  on  the 
sacred  pages,  and  whose  faith  and  predominant  spirit 
we  are  called  upon  to  imitate,  did  not  walk  uniformly 
in  "the  way  of  holiness."  Their  paths,  however,  lay 
not  very  remotely  from  the  good  way,  and  they  may 
be  of  great  use  to  those  who  are  desirous  of  finding 
it.  As  you  would  find  the  good  way  to  heaven  and 
eternal  glory,  observe  the  old  paths,  and  consult  the 
old  travellers  who  have  passed  the  wilderness  before 
you.  Antiquity,  other  things  being  equal,  is  fairly 
entitled  to  our  reverence  and  respect.  Modern  refine- 
ments, and  ingenious  novelties,  should  be  admitted 
with  great  caution.  There  is  often  in  them  more  of 
the  curious,  than  of  the  useful;  more  of  the  pride  of 
learning,  than  of  the  sobriety  of  wisdom ;  more  of  the 
glare  of  philosophy,  falsely  so  called,  than  of  that 
fear  of  the  Lord  which  is  the  beginning  of  knowledge. 
If  you  wish  to  know  how  you  should  conduct 
in  the  various  stations  and  changing  scenes  of  life, 


THE   GOOD   OLD   WAY.  211 

look  at  those  pious  men  of  whom  the  world  was 
not  worthy.  Go  forth  by  the  footsteps  of  the 
flock,  and  be  followers  of  them  who,  through  faith 
and  patience  inherit  the  promises.  See  Enoch; 
"he  walked  with  God;  and  he  was  not;  for  God 
took  him."  See  Noah,  a  preacher  of  righteousness, 
who,  admonished  of  God,  prepared  an  ark  to  the 
saving  of  his  house ;  and  who,  on  becoming  the  father 
of  the  new  world,  embraced  the  first  opportunity  of 
presenting  his  thanksgiving  to  the  great  Author  and 
Preserver  of  life.  See  Abraham,  quitting  his  country 
and  kindred  at  the  command  of  God.  His  route  was 
marked  with  altars,  and  sacred  memorials  of  the 
Divine  munificence  and  mercy.  See  Joseph  holding 
fast  his  integrity  in  the  midst  of  corruption,  flattery, 
and  splendor.  See  Moses,  preferring  the  society 
and  afflictions  of  the  people  of  God,  to  all  the  luxuries 
and  honours  of  Pharaoh's  court.  See  David,  the 
beloved  king,  amid  the  cares  of  royalty,  delighting  in 
the  devotional  exercises  of  the  sanctuary,  esteeming 
"the  statutes  of  the  Lord  more  than  gold,  yea,  than 
much  fine  gold;  sweeter,  also,  than  honey  and  the 
honeycomb."  But  why  need  we  increase  the  cata- 
logue? These,  and  a  cloud  of  other  witnesses  for  the 
truth,  "all  died  in  faith,  not  having  received  the 
promises,  but  having  seen  them  afar  ofl",  and  were 
persuaded  of  them,  and  embraced  them,  and  confessed 
that  they  were  strangers  and  pilgrims  on  the  earth." 
These  all  walked  in  the  old  paths  of  righteousness, 
faith,  and  piety,  "desiring  a  better  country,  that  is,  an 
heavenly ;   wherefore  God  is  not  ashamed  to  be  called 


212  THE   GOOD    OLD   WAY. 

their  God;    for  lie  hatli  prepared  for  them  a  city." 
Heb.  xi.  13—16. 

But  what  is  that  "good  way"  by  which  sinful  men 
are  conducted  to  the  holy  city  of  the  living  God? 
Take  an  answer  to  this  question  from  the  New  Testa- 
ment: "Thomas  saith  unto  him,  Lord,  we  know  not 
whither  thou  goest ;  and  how  can  we  know  the  way  ? 
Jesus  saith  unto  him,  I  am  the  way,  and  the  truth, 
and  the  life :  no  man  cometh  unto  the  Father,  but  by 
me."  John  xiv.  5,  6.  When  man  became  a  sinner,  he 
was  expelled  from  the  garden  of  Eden,  the  emblem  of 
heaven;  and  a  flaming  sword,  which  turned  every 
way,  was  placed  at  its  entrance,  to  keep  the  way  of 
the  tree  of  life.  That  delightful  communion  with  his 
Maker,  to  which  he  had  been  accustomed,  in  a  state 
of  innocence,  was  interrupted,  and  he  was  driven 
forth,  a  wretched  outcast  from  the  presence  of  the 
Lord.  And  had  he  been  abandoned  in  this  fallen 
state,  his  case  must  have  been  for  ever  hopeless.  He 
had  violated  the  covenant,  and  subjected  himself  to 
the  penalty  of  the  law.  Acceptance,  on  the  ground 
of  his  own  obedience,  now  became  impossible.  God 
is  holy;  and  holiness  can  have  no  fellowship  with  sin. 
To  effect  a  reconciliation,  to  satisfy  the  rightful  claims 
of  justice,  and  open  a  way  whereby  the  rebel  might  be 
restored  to  his  allegiance,  his  duty,  and  his  happiness, 
the  Lord  Jesus  Christ  assumed  the  office  of  Mediator; 
and  in  this  character  he  is  "the  way,  the  truth,  and 
the  life;" — "the  way"  to  heaven,  by  the  sacrifice  of 
his  blood,  by  the  purity  of  his  doctrine,  the  energy  of 
his  Spirit,  and  the  attractive  influence  of  his  high  and  . 


THE   GOOD    OLD   WAY.  213 

holy  example; — ^'the  trutli,"  or  substance  and  end  of 
the  typical  system  of  things,  persons,  and  offerings, 
as  well  as  the  completion  of  prophesy,  and  the  end  of 
the  law; — "the  life" — the  restorer  and  supporter  of 
spiritual  communion  with  the  Father  of  spirits,  the 
true  bread  which  came  down  from  heaven,  to  give  life 
unto  the  world.  This  doctrine  pervades  the  Bible, 
and  is  to  be  found,  either  directly  or  indirectly,  on 
almost  all  its  hallowed  pages.  *^  Other  foundation  can 
no  man  lay,"  says  Paul,  "than  that  is  laid,  which  is 
Jesus  Christ."  1  Cor.  iii.  11.  "This  is  the  stone," 
says  Peter,  addressing  the  Jewish  rulers,  "which  was 
set  at  nought  of  you  builders,  which  is  become  the 
head  of  the  corner.  Neither  is  there  salvation  in  any 
other;  for  there  is  none  other  name  under  heaven, 
given  among  men,  whereby  we  must  be  saved."  Acts 
iv.  11,  12. 

It  is  needless  to  multiply  quotations.  The  merits 
and  mediation  of  Jesus  Christ  is,  unquestionably, 
according  to  the  Scriptures,  the  way  in  which  God 
justifies  and  saves  sinners  of  the  human  race.  To 
him  give  all  the  prophets  witness;  to  him  the  patri- 
archal and  Mosaic  rites  and  ceremonies  point,  as  to 
one  common  centre.  "This  is  the  good  way;"  a  way 
marked  and  consecrated  by  redeeming  blood.  It  is 
an  old  and  well-tried  way ;  it  has  been  travelled  by 
thousands  of  thousands,  ever  since  the  apostacy  of 
man.  It  is  a  way  of  holiness ;  the  unclean  shall  not 
pass  over  it.  But  it  is  a  highway — the  highway  to 
glory,  honour,  and  immortality,  provided  by  the  great 
King  of  heaven  and  earth ;  and  all  his  rebellious  sub- 


214  THE   GOOD   OLD   WAY. 

jects  may  travel  in  it  freely,  who  are  disposed  to 
return  to  their  rightful  Sovereign,  and  are  anxious  to 
regain  his  propitious  smiles  and  paternal  guardian- 
ship. 

Thus  we  have  arrived  at  the  third  particular  in  our 
text:  "Walk  therein."     To  walk  in  Christ,  implies, 

1.  An  unqualified  reliance  on  him,  and  an  entire 
confidence  in  him,  as  the  Lord  our  righteousness  and 
strength.  This  reliance  and  confidence  in  him  we  are 
warranted  to  exercise,  by  the  testimony  of  God's 
word,  and  by  the  experience  of  his  people  in  all  ages 
of  the  world — Jesus  Christ,  "the  same  yesterday,  to- 
day, and  for  ever."  He  is  the  Saviour  of  all  men, 
especially  of  them  that  believe.  He  was  the  hope, 
the  strength,  the  joy  of  the  patriarchs,  the  prophets, 
and  the  apostles.  In  him  the  blessed  martyrs  walked, 
and  walked  safe  and  happy,  even  while  their  bodies 
were  wrapped  in  flames,  or  torn  in  pieces  by  ferocious 
beasts  of  prey.  And  in  him  may  you  trust,  with  the 
most  perfect  and  undivided  confidence.  He  is  the 
Messenger  and  Mediator  of  the  covenant — the  King 
of  Zion,  the  Redeemer  of  Israel,  and  the  hope  of  the 
Gentiles;  the  root  and  the  offspring  of  David,  the 
bright  and  morning  star;  the  Prince  and  Saviour, 
exalted  to  the  third  heavens,  to  give  repentance  and 
remission  of  sins.  In  one  word,  he  has  all  power  in 
heaven  and  on  earth;  and  he  is  able  to  save  to  the 
uttermost  all  that  come  to  God  by  him. 

2.  We  are  to  walk  in  this  "good  way"  by  faith. 
That  faith,  which  is  the  substance  of  things  hoped  for, 
and  the  evidence  of  things  not  seen,  is  the  divinely  con- 


THE    GOOD    OLD   WAY.     ,  215 

stituted  medium  through  which  you  are  to  draw,  from 
the  Redeemer's  fulness,  all  needful  grace,  strength, 
and  comfort,  in  your  journey  to  the  skies.  You 
remember  how  closely  his  little  family  of  disciples 
adhered  to  his  person  during  his  visible  continuance 
on  earth.  How  often  and  how  kindly  he  quieted 
their  fears,  solved  their  doubts,  and  cheered  their 
hearts  by  the  gracious  benediction,  "  Peace  be  unto 
you."  By  faith  you  may  enjoy  the  same  benefits. 
"Where  two  or  three  are  gathered  together  in  my 
name,  there  am  I  in  the  midst  of  them."  These  are 
his  own  words.  Let  them  be  engraven  on  your  hearts; 
and  let  the  truth  which  they  convey,  induce  those  who 
fear  the  Lord,  and  think  upon  his  name,  to  speak 
often  one  to  another,  and  pour  forth,  at  the  throne  of 
grace,  their  joint  supplications,  with  thanksgiving. 
And  when,  in  your  individual  capacity,  you  are  strug- 
gling against  the  enemies  of  your  salvation,  remember 
he  is  a  Friend  near  at  hand,  and  mighty  to  save. 
And  what  he  once  said  to  Paul,  by  a  voice  from 
heaven,  he  says  to  you,  from  the  volume  of  inspira- 
tion: "My  grace  is  sufficient  for  thee — my  strength 
is  made  perfect  in  weakness."  Let  the  lives  which 
you  now  live  in  the  flesh,  be  by  the  faith  of  the  Son 
of  God. 

3.  "Walk  in  this  good  way,"  by  an  open  profession 
of  your  dependence  on  Christ,  and  a  conscientious  and 
affectionate  attendance  on  all  the  ordinances  which  he 
has  appointed  for  your  spiritual  nourishment  and 
growth  in  grace.  Seek  no  by-paths ;  take  the  high- 
way, the  way  of  holy  obedience;  congregate  with  the 


216  THE   GOOD   OLD   WAY. 

little  flock,  and  feed  in  their  pastures.  Why,  in  the 
name  of  Heaven !  should  any  one,  whose  entire  hope 
is  in  the  Rock  of  Ages,  be  ashamed  to  acknowledge 
the  truth  before  men?  To  be  ashamed  of  Him  who 
died  for  us ;  who  ever  liveth  to  intercede  for  us :  of 
him  whom  angels  delight  to  honour ;  of  him  who  holds 
the  keys  of  heaven  and  hell;  who  is  to  decide  our 
destinies  in  the  day  of  judgment — is  the  folly  and 
reproach  of  our  nature!  Many  of  you  have  acted 
thus,  alas !  too  long.  Do  no  more  so  wickedly.  The 
time  is  short;  life  and  privileges  are  precarious. 
"Whatsoever  thy  hand  findeth  to  do,  do  it  with  thy 
might."  Walk  in  the  good  way,  by  filial  confidence, 
faith,  and  affectionate  obedience;  and  the  promise  is 
sure  and  unequivocal. 

4.  "Ye  shall  find  rest  for  your  souls."  The 
Saviour  has  interpreted  this  promise,  and  has  applied 
it  in  a  manner  which  precludes  all  doubtful  disputa- 
tion: "Come  unto  me  all  ye  that  labour  and  are 
heavy  laden,  and  I  will  give  you  rest."  Who  will 
accept  this  gracious  invitation?  It  is  given  in  view 
of  our  restless  and  unhappy  condition  as  sinners.  It 
is  given  as  much  in  truth  and  earnestness  as  if  the 
incarnate  Son  of  God  were  standing  visibly  before 
you.  Who,  then,  will  accept  it?  The  Saviour  and 
Judge  of  the  world  asks  you,  through  lips  of  clay. 
What  say  you,  awakened  souls,  who  begin  to  feel 
weary  and  heavy  laden  with  the  burden  of  your  sin  ? 
Why  will  you  not  come  to  Jesus,  and  repose  your 
weary  head  on  the  bosom  of  infinite  power,  and  all- 
sufiicient  grace  ?     Here  is  an  open  fountain,  the  true 


THE   GOOD   OLD   WAT.  217 

Bethesda,  in  which  you  may  wash  and  be  clean. 
Here  is  a  munition  of  rocks,  where  you  may  take 
shelter  from  the  flaming  sword  of  incensed  and  inflexi- 
ble justice.  "Christ  is  the  end  of  the  law  for  right- 
eousness to  every  one  that  believeth,  and  his  blood 
cleanseth  from  all  sin." 

What  say  ye,  amiable  worldlings,  who  are  trying 
to  keep  ignorant  of  the  malady  of  your  nature,  by  a 
perpetual  round  of  business  and  pleasure?  I  know 
you  have  not  found  that  kind  of  rest  which  suits  the 
vast  desires  of  your  immortal  souls.  And  try  as  you 
may  to  keep  far  from  you  the  thought  of  death  and 
judgment,  yet  a  little  while,  and  you  will  die:  your 
sources  of  earthly  happiness  will  fail  you.  Suppose 
the  king  of  terrors  should  find  you  uninterested  in 
redeeming  mercy.  How  will  you  dare  to  send  your 
spirit  from  this  gospel  land,  back  to  God  who  gave  it, 
in  all  its  unpardoned  sin  and  moral  defilement  ?  How 
will  you  feel,  when  about  to  enter  the  lonely  grave, 
unconscious  of  an  interest  in  Him  who  is  the  resurrec- 
tion and  the  life  ?  Will  you  not  be  greatly  solicitous  to 
know  what  is  to  become  of  you,  upon  quitting  this 
transient  world  of  sense?  Yes,  you  will,  if  you  be 
not  deprived  of  reason,  or  cursed  with  a  seared  con- 
science. Would  it  not  be  desirable,  to  be  able  to 
say,  with  Paul  the  apostle,  "I  know  whom  I  have 
believed"?  "For  me  to  live  is  Christ,  and  to  die  is 
gain"?  Come  to  Jesus,  then,  that  you  may  find  rest 
to  your  souls.  You  may  make  out  to  dispense  with 
his  holy  supports,  during  the  short  term  of  your 
prosperity;  but  remember  the  days  of  darkness,  for 
19 


218  THE   GOOD   OLD   WAY. 

they  shall  be  many.  If  you  live  in  impenitence  and 
sin,  you  will  probably  die  so;  and  if  you  die  Christ- 
less,  you  will  be  "cast  into  outer  darkness;  there 
shall  be  weeping  and  gnashing  of  teeth." 

What  say  you,  my  young  friends  ?  You  are  going 
abroad,  on  life's  troubled  ocean.  You  need  a  Divine 
guide.  Your  minds  are  full  of  schemes  for  worldly 
honours,  pleasures,  and  distinctions.  But,  know  that 
the  world  is  a  mocker.  If  you  want  a  friend  who 
will  stand  by  you  in  all  the  exigencies  of  life  and 
death,  come  to  Christ.  He  only  can  give  you  genuine 
rest;  and  now  is  the  best  time  to  accept  his  kind 
offer.     To-morrow  may  be  too  late ! 


THE  GLORY  AND  MAJESTY  OF  GOD. 


I  saw  also  the  Lord  sitting  upon  a  throne,  high  and  lifted  up,  and 
his  train  filled  the  temple.  Above  it  stood  the  seraphims :  each 
one  had  six  wings,-  with  twain  he  covered  his  face,  and  with  twain 
he  covered  his  feet,  and  with  twain  he  did  fly.  And  one  cried 
unto  another,  and  said.  Holy,  holy,  holy,  is  the  Lord  of  hosts:  the 
whole  earth  is  full  of  his  glory.  And  the  posts  of  the  door  moved 
at  the  voice  of  him  that  cried,  and  the  house  was  filled  with  smoke. 
Then  said  I,  Wo  is  me !  for  I  am  undone ;  because  I  am  a  man  of 
unclean  lips,  and  I  dwell  in  the  midst  of  a  people  of  unclean  lips: 
for  mine  eyes  have  seen  the  King,  the  Lord  of  hosts.  Then  flew 
one  of  the  seraphims  unto  me,  having  a  live  coal  in  his  hand, 
which  he  had  taken  with  the  tongs  from  ofi'the  altar:  and  he  laid 
it  upon  my  mouth,  and  said,  Lo,  this  hath  touched  thy  lips ;  and 
thine  iniquity  is  taken  away,  and  thy  sin  purged. — Isaiah  vi.  1 — 7. 

We  have  here  a  most  sublime  and  impressive  repre- 
sentation of  the  glory  and  majesty  of  the  Go(}  we 
worship.  The  whole  is  a  vision,  or  symbolical  exhibi- 
tion. This  was  one  of  the  modes  in  which  God  was 
wont  formerly  to  reveal  himself,  and  make  known  his 
will  to  men.  The  immediate  design  of  this  vision 
seems  to  have  been  to  animate  the  prophet  with  zeal 
and  faithfulness  in  discharging  the  arduous  duties  of 
his  ofifice.  The  effect  which  it  had  upon  him  is  very 
observable  in  his  readiness  to  bear  that  tremendous 


220  THE   GLORY   AND   MAJESTY   OF   GOD. 

message  of  Jehovah  to  a  guilty  people,  recorded  In 
the  ninth  and  tenth  verses  of  the  chapter  before  us. 
He  hears  the  voice  of  the  Lord  inquiring  for  a  mes- 
senger: "Whom  shall  I  send;  and  who  will  go  for 
us?"  With  promptitude  and  pious  firmness  he  replies, 
"Here  am  I,  send  me."  The  passage  is  instructive, 
and  will  afford  us  matter  for  several  devout  and  use- 
ful reflections. 

X  "I  saw  the  Lord,"  says  the  prophet,  "sitting  upon 
a  throne,  high  and  lifted  up,  and  his  train  filled  the 
temple."  This  august  view  of  the  Divine  glory  was 
exhibited  in  the  temple — that  holy  place  in  which  God 
delights  to  meet  with  his  people ;  where  he  is  used  to 
instruct  inquirers  and  comfort  mourners  with  the  con- 
solations of  his  grace.  This  appearance,  like  all 
others  of  the  Diving  Being,  in  human  form,  was  in 
the  person  of  Immanuel,  God-with-us,  the  second  per- 
son in  the  adorable  Trinity.  The  Evangelist  John, 
in  the  twelfth  chapter  of  his  gospel,  alludes  to  this 
vision  of  the  prophet,  and  says,  expressly,  "These 
things  said  Isaias  when  he  saw  the  glory  of  Christ 
and  spake  of  him."  Verse  41.  "No  man  hath  seen 
God.  at  any  time,"  i.  e.,  as  an  absolute  God;  "the 
only  begotten  Son,  he  hath  declared  him."  "It  was 
the  unanimous  sense  of  the  ancient  church,"  says 
Bishop  South,  "that  all  the  Divine  appearances  in 
the  Old  Testament  were  made  by  the  Son  of  God,  by 
whom  all  the  affairs  of  the  church  were  ordered  from 
the  beginning."  It  was  the  Divine  Saviour,  then, 
that  Isaiah  calls  Lord,  or  Jehovah.  It  was  Jesus  that 
the  prophet  saw,  in  mystic  vision,   "sitting  upon  a 


THE   GLORY  AND   MAJESTY  OF   GOD.  221 

throne,  high  and  lifted  up;"  Jesus  whom  the  prophet 
Daniel  saw,  on  another  occasion,  and  describes  as  the 
ancient  of  days,  ^' whose  garment  was  white  as  snow, 
and  the  hair  of  his  head  like  the  pure  wool.  A  fiery 
stream  issued  and  came  forth  from  before  him;  thou- 
sand thousands  ministered  unto  him;  and  ten  thou- 
sand times  ten  thousand  stood  before  him."  Dan.  vii. 
9,  10.  What  an  exalted  idea  do  these  prophetic 
visions  afford  us  of  the  Lord  Jesus !  By  him  the  pro- 
phets were  inspired,  his  messages  they  delivered  to 
the  world,  and  of  his  person,  ofiices,  and  kingdom,  they 
spake  in  strains  of  holy  rapture.  Isaiah  here  saw 
him  ''sitting  upon  a  throne,  high  and  lifted  up;" 
striking  emblem  of  that  throne,  on  which,  at  the 
great  day,  he  will  judge  the  quick  and  the  dead; 
when  every  eye  shall  see  him,  and  they  who  pierced, 
and  they  who  despise  him,  will  be  covered  with  shame 
and  overwhelmed  with  terror. 

"And  above  it,"  i.  e.,  above  and  round  about  the 
throne  on  which  Jehovah  sat,  "stood  the  seraphim." 
These  are  believed  to  be  the  first  and  most  glorious 
order  of  angelic  spirits.  They  are  called  seraphim, 
i.  g.,  fiery  beings,  probably  in  allusion  to  the  purity  of 
their  nature,  and  the  power  and  rapidity  with  which 
they  execute  the  commands  of  the  Almighty.  They 
stand  before  him,  ever  ready  to  do  his  pleasure. 
More  than  twelve  legions  of  these  flaming  ministers 
would  have  flown  to  the  relief  of  the  Saviour,  when 
betrayed  into  the  hands  of  sinners,  had  he  but  given 
command.  But  he  neither  needed  nor  wished  their 
assistance,  on  that  occasion,  for  he  had  power  to  lay 
19* 


222  THE   GLORY  AND    MAJESTY   OF   GOD. 

down  his  life,  and  he  had  power  to  take  it  again. 
These  glorious  beings  are  furnished  each  with  six 
wings.  "With  twain,"  says  the  prophet,  "he  covered 
his  face."  So  resplendent  is  the  glory  of  God,  so  pure 
his  nature,  and  so  august  his  majesty,  that  even  the 
spotless  seraphim  in  heaven  dare  not  approach  him 
but  with  veiled  faces,  in  token  of  profoundest  humility. 
From  hence  let  us  sinful  mortals,  who  dwell  in  houses 
of  clay,  encompassed  with  infirmity,  learn  to  draw 
near  the  mercy-seat  of  our  God,  in  his  earthly  courts, 
with  the  deepest  self-abasement,  encouraged  by  the 
intercession  and  covered  with  the  righteousness  of  Him 
who  is  our  shield  and  our  hope. 

"And  with  twain  he  covered  his  feet."  This  seems 
to  have  been  intended  as  a  mark  of  reverence  due  to 
the  infinite  majesty  of  heaven  and  earth.  And  un- 
questionably every  species  of  levity  and  indecorum  is 
unseemly  and  criminal  in  the  presence  of  God.  Let  it 
be  remembered,  then,  that  God  is  specially  present 
and  jealous  of  his  honour,  in  houses  and  places  conse- 
crated to  his  solemn  worship.  Let  the  sentiments  of 
the  holy  patriarch  be  deeply  impressed  on  your  minds 
whenever  you  enter  these  hallowed  courts  of  the  Lord's 
house :  "  Surely  God  is  in  this  place,  and  I  knew  it 
not;  for  this  is  none  other  than  the  house  of  God, 
and  the  gate  of  heaven."  "The  Lord  will  be  had  in 
reverence  of  all  them  that  are  round  about  him."  In 
this  temple  he  sits  upon  his  throne  of  mercy  and 
grace,  high  and  lifted  up ;  his  train  fills  the  house,  and 
his  eye  observes  every  attendant — nor  thought,  nor 
secret  purpose  escapes  his  notice.     He  marks  with 


THE   GLORY   AND   MAJESTY   OF   GOD.  223 

infinite  abhorrence  the  hypocrite,  the  caviller,  the 
careless,  and  the  contemptuous  sleeper.  If  you  would 
be  benefitted  by  your  attendance,  or  accepted  in  your 
sanctuary  services,  lay  aside  the  defilement  contracted 
by  your  contact  with  the  world ;  put  ofi",  as  concern- 
ing the  former  conversation,  the  old  man  and  his 
deeds;  cover  your  feet  in  renunciation  of  your  own 
works;  wash  you;  make  you  clean  in  the  blood  of 
sprinkling ;  for  the  place  whereon  you  stand  is  holy 
ground ;  drive  out  the  buyers  and  sellers ;  clear  your 
hearts  of  all  earthly  cares  and  impure  desires;  this 
house  is  the  house  of  prayer.  When  you  enter  it,  there- 
fore, salute  him  that  dwelleth  therein,  by  devout  ejacu- 
lation, and  address  yourselves  with  attention  and  seri- 
ousness to  his  service.  It  is  the  presence-chamber  of 
the  King  of  kings  and  Lord  of  lords.  Here  your 
Maker  speaks  to  you  in  the  sweet  accents  of  grace, 
and  permits  you  to  speak  to  him  with  the  voice  of 
prayer  and  praise.  "Jehovah  is  in  his  holy  temple, 
let  all  the  earth  keep  silence  before  him."         ^ 

"And  with  twain  he  did  fly."  This  intimates  to 
us  the  prompt  alacrity  with  which  these  exalted 
spirits  obey  the  orders  and  perform  the  will  of  their 
Almighty  Creator.  They  glory  in  acting  as  the 
ministering  servants  of  the  Most  High.  His  service 
is  their  freedom  and  their  delight.  Those  who  re- 
volted from  the  rightful  authority  of  their  Maker,  fell 
in  the  vain  attempt  to  become  independent,  and 
shake  off  their  allegiance  to  the  Sovereign  of  the 
universe.  To  be  safe  and  happy,  all  intelligent 
creatures,  angels  as  well  as  men,  must  be  subject  to 


224  THE   GLORY  AND   MAJESTY   OF   GOD. 

the  control  and  obedient  to  the  commands  of  their 
Creator.  Those  angelic  spirits  which  kept  their  first 
estate  kept  it  by  obedience,  and  they  are  represented 
as  standing  before  the  throne  of  Jehovah,  ready  to  fly 
at  his  command  to  all  parts  of  his  immense  dominion. 
Let  us  go,  and  do  likewise.  We,  too,  are  the  servants 
of  God:  if  we  refuse  obedience,  we  prove  ourselves 
rebels,  and  shall  certainly  fall  under  sentence  of 
eternal  condemnation.  He  has  made  known  to  us  his 
will  in  the  Holy  Scriptures ;  we  are  to  fulfil  his  com- 
mandment by  hearkening  to  the  voice  of  his  word. 
In  imitation  of  the  seraphim,  let  our  obedience  be  uni- 
versal, prompt,  and  cordial.  The  law  of  our  duty  is 
made  so  plain  in  the  New  Testament  that  he  who 
runs  may  read.  "Christ  is  the  end  of  the  law  for 
righteousness  to  every  one  that  believeth;  we  have 
redemption  through  his  blood;  neither  is  there  salva- 
tion in  any  other."  This  is  the  message  which  he 
now  delivers  to  you  from  the  oracles  of  truth.  Re- 
ceive the  good  tidings  thankfully;  lay  hold  of  the 
hope  set  before  you.  Receive  the  atonement ;  accept 
the  righteousness  which  is  received  by  faith  in  the 
Son  of  God.  Why  should  any  refuse  to  obey  and  be 
blessed?  Why  turn  a  deaf  ear  to  the  voice  of  mercy, 
which  cries,  "Turn  ye,  turn  ye,  for  why  will  ye  die?" 
To  believe  in  Him  who  came  to  seek  and  to  save  that 
which  was  lost,  is  to  do  the  work  which  God  requires, 
and  secure  the  good  part  that  shall  never  be  taken 
from  us.  Set  your  hearts  to  this  work.  "It  is  not  a 
vain  thing,  because  it  is  your  life." 

"And  one  cried  unto  another,  and  said,  Holy,  holy, 


THE  GLORY  AND  MAJESTY  OF  GOD.     225 

holy,  is  the  Lord  of  hosts;  the  whole  earth  is  full  of 
his  glory."  Observe  the  delightful  employment  of 
these  happy  spirits.  They  are  so  filled  with  a  sense 
of  the  Divine  glory  that  they  cannot  refrain  from 
pouring  themselves  forth  in  strains  of  the  highest 
praise.  This  threefold  repetition  of  the  epithet  Holy, 
is  considered  by  most  commentators,  and,  I  think, 
justly,  as  containing  an  allusion  to  the  three  persons 
in  the  Godhead.  Angels  admire  the  work  of  man's 
redemption.  They  admire  the  holiness  of  the  eternal 
Father  in  requiring  satisfaction  to  injured  justice; 
the  holiness  of  the  incarnate  Son  in  redeeming  his 
people  from  their  sins,  at  the  expense  of  his  own 
blood;  the  holiness  of  the  Spirit  in  creating  them 
anew  in  Christ  Jesus  unto  good  works,  and  fitting 
them,  by  sanctification,  for  the  holy  employments  of 
a  holy  heaven. 

"  Lord  of  hosts."  This  is  one  of  the  distinguishing 
titles  of  the  Divine  Being.  It  is  emphatically  ex- 
pressive of  his  authority  over,  and  right  to  the 
homage  of  all  creatures  in  heaven  and  earth.  Angels 
form  a  part  of  his  hosts.  They  are  all  ministering 
spirits  ;  all  employed  at  his  pleasure  on  errands  either 
of  vengeance  or  of  mercy.  The  stars,  and  all  the 
celestial  orbs,  make  another  part  of  God's  hosts. 
"He  bringeth  out  their  host  by  number,"  says  the 
prophet;  *'he  calleth  them  all  by  their  names;  through 
the  greatness  of  his  might  and  the  strength  of  his 
power,  not  one  of  them  faileth."  Isaiah  xl.  26.  All 
the  powers  of  nature,  all  the  phenomena  of  this  lower 
world,  may  be  regarded  as  the  servants  of  the  Lord  of 


226  THE   GLORY  AND   MAJESTY  OF   GOD. 

hosts.  The  hearts  of  princes  and  people,  of  good 
men  and  bad  men,  are  under  his  control,  and  subject 
to  his  power,  when  he  sees  fit  to  exert  it.  He 
maketh  the  wrath  of  man  to  praise  him,  and  the 
remainder  of  wrath  he  restrains.  Hell  trembles,  and 
heaven  rejoices  at  his  matchless  power.  Let  sinners 
know  assuredly,  it  is  a  fearful  thing  to  fall  into  the 
hands  of  this  holy  Lord  of  hosts.  And  let  saints 
below  join  saints  and  angels  above,  saying,  "Thy 
kingdom  come,"  till  the  whole  earth  shall  be  filled 
with  his  glory. 

"  And  the  posts  of  the  door  moved  at  the  voice  of 
him  that  cried,  and  the  house  was  filled  with  smoke." 
What  an  affecting  display  of  Divine  power!  At 
every  response  of  the  seraphim  the  pillars  of  the 
temple  were  shaken,  and  at  length  the  holy  place  was 
filled  with  smoke.  This  part  of  the  vision  seems  to 
have  been  designed  to  impress  on  the  prophet's  mind 
an  awful  sense  of  the  majesty  and  glory  of  God; 
that,  in  the  comparison,  he  might  see  his  own  vileness, 
and  inefficiency,  without  Divine  assistance,  for  the 
work  in  which  he  was  engaged:  at  any  rate,  the 
whole  representation  had  a  powerful  effect  upon  him. 
We  find  him  in  the  next  verse  acknowledging  his  own 
sinfulness,  and'  that  of  the  people  among  whom  he 
laboured,  in  the  humblest  terms  of  contrition  and  self- 
abasement. 

"Then,  said  I,  woe  is  me !  for  I  am  undone;  because 
I  am  a  man  of  unclean  lips,  and  I  dwell  in  the  midst 
of  a  people  of  unclean  lips :  for  mine  eyes  have  seen 
the  King,  the  Lord  of  hosts."     He  had  now  been 


THE  GLORY  AND  MAJESTY  OF  GOD.     227 

contemplating  the  glory  of  the  Lord;  he  had  listened 
to  the  profound  adoration  of  the  seraphim;  he  had 
seen  the  posts  of  the  door  shaken,  and  the  temple 
filled  with  smoke.      He  was  convinced  that  a  God  of 
such  spotless  purity,  transcendent  glory  and  power, 
ought  to  be  worshipped  and  served  in  the  beauties  of 
holiness.     This  conviction,  accompanied  with  a  pun- 
gent sense  of  his  own  deficiency,  humbled  him  in  the 
dust.     The  case  of  the  prophet  is  not  a  singular  one. 
Just  views  of  the  character  and  laws  of  God  invariably 
produce  humility.      This  is  the  test  by  which  we  may 
distinguish  Divine  illumination  from  that  unsanctified 
knowledge  that  pufieth  up.     Job,  in  the  heat  of  con- 
troversy,   labouring   to    repel   the   charges    brought 
against  him  by  his  vexatious  friends,  was  left  to  make 
use  of  some  rash  and  irreverent  expressions  respecting 
the  dispensations  of  Providence.     But  when  Jehovah 
speaks  to  him  from  the  whirlwind,  and  reveals  his 
power  and  glory,  Job  falls  before  him  in  lowly  pros- 
tration of  soul,  and  we  hear  him  exclaiming,  "Behold, 
I  am  vile ;  what  shall  I  answer  thee  ?     I  will  lay  my 
hand  upon  my  mouth.     Once  have  I  spoken,   but  I 
will  not  answer ;  yea,  twice,  but  I  will  proceed  no  far- 
ther.   I  have  heard  of  thee  by  the  hearing  of  the  ear ; 
but  now  mine  eye  seeth   thee:    wherefore   I  abhor 
myself,   and  repent  in  dust  and  ashes."     So,  when 
Peter  beheld  the  power  and  authority  of  his  Master 
displayed  in  the  extraordinary  draught  of  fishes,  he 
fell  at  his  feet,  and  cried  out,  "Depart  from  me,  for  I 
am  a  sinful  man,  0  Lord!"     So,  when  any  sinner 
gets  a  glimpse  of  the  beauty  of  the  Lord,  and  the 


228     THE  GLORY  AND  MAJESTY  OF  GOD. 

purity  and  spirituality  of  that  law  which  he  has 
transgressed,  and  then  turns  his  eye  inward  upon  his 
own  heart,  he  cannot  but  cry  out,  with  fear  and 
trembling,  "Woe  is  me,  for  I  am  undone!" 

Who  can  view  sin  in  the  light  of  God's  word,  and 
not  blush  and  be  confounded  for  having  indulged  it? 
Who  can  view  it  in  the  light  of  the  cross  of  Christ, 
and  not  mourn    and   be  in  bitterness,   as   one   that 
mourns  for  a  first-born,  or  an  only  son?     Hence  it  is 
that  persons  of  unimpeachable  moral  character,  under 
deep  and  serious  impressions,  are  brought  to  consider 
themselves  as  the  chief  of  sinners,  and  can  hardly  be 
persuaded  that  there  is  any  hope  in  their  case.    Their 
good  lives,  which  they  once  reflected  on  with  com- 
placency, are  no  longer  viewed  as  aff'ording  the  least 
ground  of  dependence.     They  see  that  in  all  things 
they  have   offended   and  come  short  of  the  glory  of 
God.     Judging  their  hearts  and  conduct  by  the  law, 
and  the  testimony  of  God,  they  are  forced  to   give 
sentence  against  themselves.     The  heart  is  found  to 
be  deceitful  above  all  things,  and  desperately  wicked. 
Sins  are  discovered,  and  evil  propensities  felt,  which 
words    cannot   tell.       Formerly,   the    same   sins,  the 
same   failures,    the    same    evil  thoughts,   passed  un- 
observed.    Now  the  light  of  Divine  truth  shines  upon 
them,  they  are  seen  in  their  genuine  deformity,  and 
seem  to  set  themselves  in  array  against  the  penitent, 
as  if  to  overwhelm  him  in  utter  despair.      Thus  we 
hear    St.  Paul  acknowledging,    "The    law   is    holy, 
just,  and  good;    but    I  am  carnal,  sold  under  sin." 
And  again,  "I  was  alive  without  the  law  once,  but 


THE   GLORY  AND    MAJESTY   OF   GOD.  229 

"when  the  commandment  came,  sin  revived,  and  I 
died."  Once  he  had  entertained  favourable  thoughts 
of  his  moral  conduct  and  religious  character;  but 
when  his  mind  was  enlightened  to  behold  the  glory 
of  God,  in  the  face  of  Jesus  Christ,  he  condemned 
himself  as  the  chief  of  sinners!  nay,  after  all  his 
attainments,  and  abundant  labours  in  the  cause  of 
his  Lord  and  Master,  he  accounts  himself  less  than 
the  least  of  all  saints.  But,  humble  penitent,  while 
you  view,  with  dismay  and  terror,  the  enormity  of 
your  sin,  look  by  faith  to  the  altar  of  sacrifice,  and 
the  blood  of  sprinkling.  While  the  prophet  lies 
humbled  under  a  sense  of  his  vileness,  a  seraph  is 
commissioned  to  raise  him  up,  and  put  a  new  song  in 
his  mouth. 

"  Then  flew  one  of  the  seraphims  unto  me,  having  a 
live  coal  in  his  hand,  which  he  had  taken  with  the 
tongs  from  off  the  altar,  and  he  laid  it  upon  my  mouth, 
and  said,  Lo,  this  hath  touched  thy  lips,  and  thine 
iniquity  is  taken  away,  and  thy  sin  purged!"  It  is 
well  remarked  by  a  pious  commentator,  "that,  as  the 
scene  of  this  vision  was  the  temple,  the  altar  of  burnt 
offering  was  full  in  view,  on  which  the  daily  sacrifices 
were  consuming  by  the  fire  that  came  down  from 
heaven.  The  blood  of  innocent  victims  shed  in  sacri- 
fice, and  their  bodies  consumed  to  ashes,  that  guilty 
men  might  be  pardoned  and  blessed,  were  constant 
declarations  that  sinners  deserve  to  die,  and  that 
deliverance  could  be  obtained  only  by  faith  in  the 
promised  Redeemer — *  the  Lamb  slain  from  the  foun- 
dation of  the  world.'  From  this  altar  one  of  the 
20 


230     THE  GLORY  AND  MAJESTY  OF  GOD. 

seraphims  took  a  live  coal,  and  applied  it  to  the 
prophet's  lips,  assuring  him  at  the  same  time,  that 
his  iniquity  was  taken  away,  and  his  sin  purged." 
A  welcome  message,  indeed,  to  a  sinner  sinking  under 
the  pressure  of  his  sins.  We  may  observe,  here,  the 
way  in  which  gospel  relief  is  administered  to  the  peni- 
tent. Not  by  persuading  him  that  his  sins  are  small, 
and  that  God  will  not  require  satisfaction:  but  by 
leading  the  soul,  laden  with  guilt,  to  the  fountain 
opened  for  sin  and  defilement.  No  attempt  was  made 
to  persuade  the  prophet  that  he  thought  too  unfavour- 
ably of  himself;  on  the  other  hand,  the  seraph  seemed 
to  admit  that  he  was,  indeed,  a  man  of  unclean  lips, 
but  assured  him  that  his  iniquity  was  forgiven,  and 
his  sin  purged,  through  faith  in  the  Lamb  of  God. 

Let  us  hence  learn  to  go  ourselves,  and  lead 
others,  under  a  sense  of  guilt,  directly  to  the  puri- 
fying blood  of  the  Redeemer.  If  we  obtain  peace 
from  any  other  quarter,  it  will  prove  fallacious. 
Come,  then,  awakened  and  trembling  sinner,  try  the 
efficacy  of  the  great  gospel  propitiation.  Renounce 
every  other  dependence.  Confess  that  you  have 
ruined  yourself,  and,  without  Divine  help,  are  utterly 
undone.  Repair  to  the  atoning  blood  of  Christ — 
cast  yourself  into  the  arms  of  his  mercy,  believing 
that  he  is  both  able  and  willing  to  save  all  that  come 
to  God  by  him,  and  you  will  soon  rise  above  your 
desponding  fears,  and  obtain  a  good  hope  through 
grace.  Behold  the  Lamb  of  God,  who  taketh  away 
the  sin  of  the  world!  He  is  the  author  and  the 
finisher  of  faith.     Believe  his  wordj  trust  his  grace; 


THE   GLORY  AND   MAJESTY   OF   GOD.  231 

lay  hold  on  the  skirts  of  his  garment.  "Ask,  and 
ye  shall  receive ;  seek,  and  ye  shall  find ;  knock,  and 
it  shall  be  opened  unto  you."  While  the  infinite 
power  and  majesty  of  Jehovah  fill  your  soul  with  awe 
and  reverence,  let  his  grace  and  condescension  com- 
fort your  heart,  and  secure  your  confidence.  He  is 
the  Lord  God,  merciful  and  gracious,  slow  to  anger, 
and  of  great  kindness.  There  is  forgiveness  with 
him,  that  he  may  be  feared.  "Now,  then,  we  are 
ambassadors  for  Christ,  as  though  God  did  beseech 
you  by  us,  we  pray  you,  in  Christ's  stead,  be  ye 
reconciled  to  God,  for  he  hath  made  him  to  be  sin 
for  us,  who  knew  no  sin,  that  we  might  be  made  the 
righteousness  of  God  in  him."     Amen ! 


THE 


CONVERSION  OF  SAUL  OF  TARSUS. 


And  Saul,  yet"  breathing  out  threatenings  and  slaughter  against  the 
disciples  of  the  Lord,  went  unto  the  high-priest,  and  desired  of 
him  letters  to  Damascus  to  the  synagogues,  that  if  he  found  any 
of  this  way,  whether  they  were  men  or  women,  he  might  bring 
them  bound  unto  Jerusalem.  And  as  he  journeyed,  he  came  near 
Damascus:  and  suddenly  there  shined  round  about  him  a  light 
from  heaven:  and  he  fell  to  the  earth,  and  heard  a  voice  saying 
unto  him,  Saul,  Saul,  why  persecutest  thou  me?  And  he  said, 
"Who  art  thou,  Lord?  And  the  Lord  said,  I  am  Jesus  whom  thou 
persecutest.  It  is  hard  for  thee  to  kick  against  the  pricks.  And 
he  trembling,  and  astonished,  said,  Lord,  what  wilt  thou  have  me 
to  do?  And  the  Lord  said  unto  him,  Arise,  and  go  into  the  city, 
and  it  shall  be  told  thee  what  thou  must  do. — Acts  ix.  1 — 6. 

Everything  in  the  life  of  St.  Paul  is  interesting 
and  instructive.  He  was  a  person  of  great  natural 
endowments,  highly  improved  by  the  advantages  of 
education.  He  seems  to  have  been  formed  by  nature 
to  take  an  active  and  decided  part  in  whatever  cause 
he  espoused.  Tarsus,  a  city  in  the  province  of 
Cilicia,  was  the  place  of  his  nativity.  His  parents, 
who  were  Jews,  sent  him  to  Jerusalem,  probably  at 
an  early  period  of  life,  that  he  might  enjoy  the 
instructions  of  Gamaliel,  the  celebrated  Jewish  doctor. 


CONVERSION   OF   SAUL  OF  TARSUS.  233 

Here,  by  the  force  of  habit,  the  influence  of  his  tutor, 
and  his  connection  with  the  sect  of  the  Pharisees, 
he  contracted  a  strong  attachment  to  the  Mosaic 
institutions.  And  as  he  could  not  bear  to  hear  of 
the  abolition  or  insufficiency  of  the  ritual  observances, 
he  imbibed  with  the  first  rudiments  of  his  education 
a  spirit  of  inveterate  opposition  to  Christianity.  "  He 
verily  thought,"  as  he  himself  expresses  it,  "that  he 
ought  to  do  many  things  contrary  to  the  name  of 
Jesus  of  Nazareth."  Accordingly,  his  first  appearance 
in  the  sacred  story  is  in  the  character  of  a  persecutor. 
When  Stephen,  the  first  Christian  martyr,  was  put 
to  death,  Saul  consented  to  the  murder,  and  kept  the 
clothes  of  those  who  stoned  him.  After  this  we  are 
told,  "he  made  havoc  of  the  church,  entering  into 
every  house,  and  haling  men  and  women,  committed 
them  to  prison."  He  confesses  that  he  imprisoned 
and  beat  in  every  synagogue  them  that  believed.  He 
appears,  in  short,  to  have  been  set  upon  the  total 
extirpation  of  the  poor  afflicted  followers  of  Christ. 
He  went  great  lengths  in  this  nefarious  work,  before 
it  pleased  God  to  interpose  and  show  him  the  mad- 
ness of  his  conduct.  But  he  was  a  chosen  vessel. 
In  the  eternal  counsels  of  God,  it  had  been  deter- 
mined that  he  should  bear  the  unsearchable  riches 
of  Christ  to  the  Gentiles.  His  call  to  the  apostleship 
was  long  delayed ;  but  at  last  it  is  revealed  and  made 
effectual. 

In  the  passage  of  sacred  history  before  us,  we  see 
this  gross  offender,  in  the  height  of  his  destructive 
career,   arrested,  humbled,  and  laid  low  at  the  feet 
20* 


234      CONVERSION  OF  SAUL  OF  TARSUS. 

of  Jesus.  His  case,  duly  considered,  will  give  us 
occasion  to  blush  for  the  corruption  of  human  nature; 
to  admire  the  sovereignty  of  Divine  grace;  and 
acknowledge  the  salutary  eifects  of  this  grace  upon 
the  converted  sinner.  After  a  brief  illustration  of 
the  several  verses  which  constitute  our  text,  we  shall 
close  the  discourse  with  a  few  practical  reflections. 

I.  ^'And  Saul,  yet  breathing  out  threatenings  and 
slaughter  against  the  disciples  of  the  Lord,  went  unto 
the  high-priest,  and  desired  of  him  letters  to  Damas- 
cus to  the  synagogues,  that  if  he  found  any  of  this 
way" — i.  e.,  of  the  Christian  faith  and  profession — 
"whether  they  were  men  or  women,  he  might  bring 
them  bound  unto  Jerusalem."  How  furious  the  rage, 
how  cruel  the  designs  of  this  enemy  of  the  cross! 
Such  was  his  bitterness  against  the  Saviour  and  his 
followers,  that  with  every  breath  he  poured  forth  the 
virulence  of  his  heart  in  menaces  of  slaughter  and 
death.  One  can  hardly  help  asking.  What  had  the 
disciples  of  Christ  done  to  excite  the  hatred  of  this 
polished  pupil  of  Gamaliel?  The  answer  is  at  hand. 
He  was  a  proud,  self-confident  sinner,  who,  ignorant 
of  God's  righteousness,  went  about  to  establish  one  of 
his  own.  The  gospel  scheme,  if  true,  proved  his 
expectations  to  be  vain.  In  order,  therefore,  to  check 
the  progress  of  a  system  so  humiliating  to  the  pride 
of  a  Pharisee,  its  adherents  must  be  harassed,  and,  if 
possible,  exterminated  from  the  earth.  To  accom- 
plish this  end,  the  champion  of  the  Mosaic  ritual 
comes  forth  in  all  his  vengeance.  Not  content  that 
his  efforts  should  be  confined  to  Jerusalem  and  its 


CONVERSION  OF  SAUL  OF  TARSUS.      235 

neighbourhood,  he  volunteers  his  services  abroad. 
Learning  that  some  of  the  disciples  of  the  Lord  had 
found  their  way  to  Damascus,  the  capital  of  Syria, 
and  were  there  propagating  their  tenets,  he  resolved 
to  pursue  them,  "even  to  strange  cities."  And  that 
nothing  may  be  wanting  to  give  effect  to  his  infamous 
design,  he  applies  to  the  high-priest,  who  acted  as 
president  of  the  Jewish  Sanhedrim,  for  letters* to  the 
rulers  of  the  synagogues  in  Damascus,  commanding 
them  to  take  measures  to  apprehend  all,  both  men 
and  women,  without  regard  to  age  or  sex,  who  avowed 
their  attachment  to  the  despised  Nazarene,  that  they 
might  be  brought  bound  to  Jerusalem,  for  condign 
punishment.  The  project,  no  doubt,  met  the  cordial 
approbation  of  the  high-priest  and  the  grand  council 
of  which  he  was  the  head. 

Saul,  we  may  suppose,  was  furnished  with  the 
desired  credentials;  and  that  he  might  execute  his 
commission  with  the  greater  confidence  and  prompti- 
tude, a  band  of  armed  soldiers  accompanied  him.  But 
we  pause,  and  ask.  For  what  is  this  extraordinary 
apparatus  ?  Is  an  enemy  approaching  ?  or  are  they 
convicted  criminals  who  have  escaped  from  public 
justice,  that  are  to  be  pursued?  Ah!  who  would  not 
blush  for  human  nature,  on  contemplating  these  pre- 
parations, when  he  considers  that  they  are  directed 
against  the  mercy  and  grace  of  God,  displayed  to  a 
perishing,  guilty  world !  It  is  the  Gospel,  which  con- 
tains everything  that  is  honourable  to  God,  and  pre- 
cious to  the  sinner!  It  is  the  Gospel,  which  repeals 
the  only  Saviour  of  fallen  man,  and  the  only  effica- 


236  CONVERSION   OF   SAUL   OF   TARSUS. 

cious  sacrifice  for  sin !  It  is  the  Gospel,  which  pub- 
lishes good  tidings  of  great  joy  unto  all  people,  that 
these  combined  efforts  of  Saul  and  the  high-priest, 
the  Sanhedrim  and  the  soldiers,  are  intended  to  arrest 
and  destroy,  to  extirpate  from  the  earth. 

But  how  foolish  and  impotent  are  the  most  vigor- 
ous exertions,  and  the  best  laid  schemes  of  mortals, 
when  5^posed  to  the  counsels  of  the  Almighty !  Poor, 
trembling  disciples,  you  may  dismiss  your  fears;  for 
the  Captain  of  your  salvation  is  mighty  to  save.  He 
can,  in  a  thousand  different  ways,  disconcert  the  most 
artful  plots  of  your  enemies,  and  effect  your  deliverance 
from  the  most  appalling  dangers.  Of  this  consoling 
fact  you  are  now  called  to  behold  an  illustrious  veri- 
fication. 

Saul  and  his  company  had  come"  near  the  place  of 
their  destination,  no  doubt  elated  with  sanguine  hopes 
of  the  success  of  their  mission,  when  an  extraordinary 
occurrence  completely  blasted  their  expectations  and 
covered  them  with  shame.  "And,  as  he  journeyed, 
he  came  near  Damascus;  and  suddenly  there  shined 
round  about  him  a  light  from  heaven ;  and  he  fell  to 
the  earth,  and  heard  a  voice  saying  unto  him,  Saul, 
Saul,  why  persecutest  thou  me?" 

We  do  not  stop  here  to  notice  the  various  opinions 
that  have  been  advanced  respecting  this  light  which 
dazzled  the  eyes  of  the  persecutor,  and  caused  him  to 
fall  prostrate  on  the  ground.  We  would  only  observe 
that  as  the  event  took  place  at  noonday,  a  circum- 
stance not  noticed  here  by  the  historian,  but  men- 
tioned afterwards  by  Saul  himself,  and  as  an  articu- 


CONVERSION  OF  SAUL  OF  TARSUS.      237 

late  voice  proceeded  from  the  midst  of  the  light,  it 
is  surely  absurd  to  suppose,  as  some  do,  that  it  was 
merely  a  flash  of  lightning.  We  are  astonished, 
indeed,  that  it  was  not  lightning,  charged  with  a 
thunderbolt  of  death.  We  wonder  that  the  eyes  of 
this  notorious  sinner  were  ever  opened  again,  but  to 
see  himself  encircled  by  the  flames  of  Tophet.  But 
he  was  a  chosen  vessel,  soon  to  be  prepared  for  the 
Master's  use.  Without  hesitation,  we  believe  it  was  a 
miraculous  light,  and  that  it  proceeded  immediately 
from  the  glorified  body  of  Jesus  Christ,  whose  coun- 
tenance St.  John  describes  by  the  brightest  emblem 
in  the  universe,  "The  sun  shining  in  his  strength." 
But  hark!  from  that  efi'ulgent,  overwhelming  light, 
there  issues  a  voice ;  and  it  is  the  voice  of  mercy — 
"Saul,  Saul,  why  persecutest  thou  me?"  What  a 
penetrating  question !  Every  syllable  is  emphatic ;  the 
energy  that  accompanies  it  is  omnipotent.  It  pierces 
the  obdurate  heart  of  the  haughty  Pharisee,  and 
forces  from  the  flinty  rock  the  waters  of  penitence. 
And  who  is  this,  that  looking  from  the  heavens,  sees 
all  that  is  done  upon  earth?  Who,  but  the  Omniscient 
Redeemer — the  Angel  of  the  Covenant  that  appeared 
to  Moses,  first  in  the  burning  bush,  and  afterwards  on 
Mount  Sinai,  in  the  midst  of  supernatural  thunder  and 
lightning?  He  that  speaks  from  the  clouds,  and  calls 
the  persecutor  by  name,  must  be  a  Divine  personage. 
Of  this  Saul,  himself,  seems  to  have  been  fully  con- 
vinced ;  though  it  had  not  yet  entered  his  mind  that 
Jesus  of  Nazareth  was  the  speaker.  Him  he  had 
long  been  accustomed  to  consider  an  impostor,  had 


238  CONVERSION   OF   SAUL   OF  TARSUS. 

loaded  his  name  with  obloquy,  and  was  now  endea- 
vouring to  rid  the  world  of  his  deluded  disciples.  But 
how  must  he  have  been  surprised  when,  to  the  anxious 
question,  "Who  art  thou,  Lord?"  he  received  for 
answer,  "I  am  Jesus,  whom  thou  persecutest"!  As 
if  the  insulted  Saviour  had  said,  "I,  who  appear 
before  thee  with  such  undeniable  marks  of  dignity, 
am  no  other  than  the  despised  Nazarene  against  whom 
thy  rage  is  ultimately  aimed ;  for  I  consider  the  in- 
sults and  oppression  inflicted  on  my  faithful  disciples 
as  ofifered  to  myself."  A  solemn  warning  this,  to  all 
who  reproach  the  pious,  disturb  their  devotions,  or 
oppose  their  attention  to  the  ordinances  of  the  gospel. 
Christ  is  touched  with  a  sense  of  the  ill-treatment, 
as  well  as  with  a  feeling  of  the  infirmities  of  his  peo- 
ple. The  union  between  him  and  them  is  intimate. 
He  is  the  vine;  they  are  the  branches.  He  is  the 
head ;  they  are  the  members  of  his  body — the  church. 
Though  himself  in  heaven,  far  beyond  the  reach  of 
the  destroyer,  he  is  not  unmindful  of  his  followers, 
who  are  making  their  way  to  him  through  great  tribu- 
lation. He  is  their  sun  and  shield — their  ^ggun,  to 
enlighten  their  path,  and  warm  their  souls  in  the 
dark  and  stormy  day — their  shield,  to  cover  them 
from  the  shafts  of  malice,  and  fend  off  the  fiery  darts 
of  the  wicked  one.  Trust  in  the  Lord,  therefore,  ye 
righteous,  and  rejoice  in  your  union  with  Christ. 
They  are  his  own  words;  "Because  I  live,  ye  shall 
live  also."  Your  enemies  may  prove  as  thorns  in 
your  sides,  to  try  your  faith,  and  make  you  long  for 
the  heavenly  rest;  but  your  souls  they  cannot  injure, 


CONVERSION  OF  SAUL  OF  TARSUS.      239 

your  crown  no  one  taketh  from  you.  "Your  life  is 
hid  with  Christ,  in  God."  Let  those  who  take 
counsel  together,  and  set  themselves  against  the  Lord 
and  his  anointed,  know  assuredly  that  their  efforts 
are  vain.  Their  own  feet  will  be  taken  in  the  net 
which  they  are  spreading  for  others.  The  blows 
which  they  aim  at  Christ  and  his  ca^use,  like  the 
arrows  which  the  foolish  Scythians  shot  at  the  sun, 
will  recoil  upon  their  own  heads  with  redoubled  vio- 
lence. 

"It  is  hard  for  thee  to  kick  against  the  pricks." 
This  is  a  proverbial  saying,  taken  from  a  well- 
known  custom  of  applying  goads  to  oxen,  for  the 
purpose  of  urging  them  on  to  the  draught;  which, 
if  they  resist,  they  only  wound  themselves.  The 
case  is  the  same  with  sinners  who  oppose  the  gos- 
pel, and  resist  the  means  that  are  used  for  their 
conviction  and  conversion  from  the  paths  of  the 
destroyer.  The  pricks  which  Saul  resisted,  were,  in 
general,  the  testimony  of  the  prophets,  the  miracles 
wrought  by  Christ  in  proof  of  his  Divine  mission,  and 
all  the  evidences  that  attended  the  first  introduction 
of  Christianity  into  the  world ;  but,  particularly,  the 
preaching,  the  admonitions,  the  patience,  the  meek- 
ness, and  dying  testimony  of  St.  Stephen.  0,  how 
many  pricks  and  goads  have  gospel-despisers  of  our 
own  times  to  resist,  before  they  can  fill  up  the  measure 
of  their  iniquity,  and  make  their  way  to  hell !  The 
religious  instructions  received  in  childhood,  the  allur- 
ing example  of  the  pious,  the  threatenings  and  prom- 
ises of  the  Bible,  the  dispensations  of  Providence,  the 


240      CONVERSION  OF  SAUL  OF  TARSUS. 

crosses,  the  pains,  and  sicknesses  which  themselves 
experience;  the  deaths  of  their  relations  and  acquaint- 
ances, the  preaching  of  the  gospel,  the  warnings  and 
invitations  delivered  from  the  pulpit,  the  prayers  and 
intercessions  offered  at  the  throne  of  mercy  in  their 
behalf,  the  admonitions,  and  occasional  forebodings  of 
conscience,  a^d  the  strivings  of  the  Holy  Spirit,  with 
which  they  are  sometimes  indulged,  are  all  intended 
to  stimulate  them  to  duty,  and  rouse  their  attention 
to  the  things  which  belong  to  their  everlasting  peace. 
But  these  means  of  grace  they  resist,  and,  in  so  doing, 
treasure  up  for  themselves  wrath  against  the  day  of 
wrath,  and  the  revelation  of  the  righteous  judgment 
of  God."  0,  may  the  compassionate  Redeemer 
speak  to  our  hearts,  with  an  energy  like  that  which 
accompanied  his  address  to  Saul !  that,  like  Saul,  we 
may  bow  to  his  authority,  and  throw  ourselves  into 
the  arms  of  sovereign  mercy ! 

"And  he,  trembling  and  astonished,  said.  Lord, 
what  wilt  thou  have  me  to  do?  And  the  Lord  said 
unto  him,  Arise,  and  go  into  the  city,  and  it  shall  be 
told  thee  what  thou  must  do."  Wonderful,  indeed, 
was  the  condescension  of  the  Lord,  in  thus  reasoning 
with  one  whose  heart  was  enmity  and  bitterness  against 
him.  It  was  owing  to  the  Saviour's  merciful  long 
suffering  that  he  did  not  "make  bare  his  arm,"  to 
destroy  the  persecutor,  and  leave  him  a  monument  of 
his  righteous  vengeance.  But  so  it  is ;  he  spoke  in 
mercy;  his  word  was  with  power,  and  the  call  was 
effectual.  Saul  immediately  submitted,  with  deep 
repentance,  not  presuming  to  offer  a  syllable,  by  way 


CONVERSION  OP  SAUL  OF  TARSUS.      241 

of  apology  for  his  outrageous  conduct.  An  awful 
sense  of  his  guilt,  accompanied  by  a  view  of  the  glory 
of  Jesus,  whom  he  had  so  daringly  insulted,  at  first 
overwhelmed  him  with  grief,  and  almost  drove  him  to 
despair.  But  to  whom  could  he  apply,  with  any  hope 
of  relief,  but  to  Him,  who,  he  was  now  convinced,  is 
mighty  to  save?  He  resolved,  therefore,  to  try  the 
efficacy  of  an  humble  petition.  Self-condemned,  self- 
diffident,  and  sensible  of  his  perishing  need  of  Divine 
teaching,  he  cries  out,  in  the  language  of  entire  sub- 
mission, "Lord,  what  wilt  thou  have  me  to  do?" 
Thus  resigning  himself  unreservedly  to  the  grace  and 
disposal  of  the  Almighty  Redeemer,  he  obtained  for- 
giveness, and  was  directed  to  go  into  Damascus,  to 
be  further  instructed  in  his  duty,  by  one  of  those  very 
disciples  of  the  Lord,  whom  he  had  intended  to  carry 
bound  to  Jerusalem. 

Behold  here  the  invariable  effect  of  Divine  grace 
upon  the  converted  sinner.  The  language  of  Saul 
is  the  language  of  every  real  convert.  "Lord,  what 
wilt  thou  have  me  to  do?"  His  first  concern  is  to 
get  a  clear  and  satisfactory  view  of  the  way  in  which 
pardoning  mercy  can  be  extended  to  the  penitent, 
returning  rebel.  Next  the  claims  of  gratitude  are 
felt  and  acknowledged.  Since  this  gracious  Saviour 
has  bought  me  with  his  blood,  and  has  an  indisputable 
right  to  my  undivided  service,  how  would  he  have  me 
employed?  How  can  I- honour  him?  What  can  I 
do  to  promote  his  cause?  By  what  means  can  I 
contribute  my  mite  to  diffuse  around  me,  and  send 
abroad  in  the  earth  the  sweet  savour  of  his  name, 
21 


242      CONVEBSION  OF  SAUL  OF  TARSUS. 

■which  has  become  to  me  "precious  as  ointment  poured 
forth"?  Are  my  present  habits  of  life,  the  business 
in  "which  I  am  engaged,  the  order  of  my  family, 
the  company  I  keep,  and  the  manner  in  "which  I 
spend  my  leisure  hours,  and  dispose  of  my  possessions, 
such  as  comport  "with  the  precepts  of  his  gospel? 
Are  all  my  pursuits,  my  connections,  my  dealings 
"with  mankind,  my  speculations,  and  plans  for  en- 
hancing my  fortune,  such  as  "warrant  me  to  expect 
the  blessing  of  my  Lord  and  Saviour  on  everything 
I  do?  Will  the  manner  in  "which  I  no"w  live  and  act 
afford  me  a  pleasing  retrospect  on  the  bed  of  death  ? 
Lord,  assist  me  in  these  inquiries ;  enable  me  to  rectify 
•whatever  is  "wrong,  either  in  my  conduct  or  temper, 
and  show  me  "what  thou  "wouldest  have  me  to  do. 
These  and  the  like  questions  claim  the  attention, 
not  only  of  young  converts,  but  of  every  professor  of 
the  Christian  religion. 

In  Saul's  being  directed  to  go  into  the  city  to  be 
instructed  fully  in  the  doctrines  of  the  gospel,  and 
the  principles  of  duty,  "we  see  the  honour  "which 
Christ  confers  on  his  own  institutions.  This  poor, 
convicted  Pharisee,  -who  had  now  become  as  a  little 
child,  that  he  might  be  made  "wise  unto  salvation, 
■was  conducted  into  Damascus  blind,  a  striking  em- 
blem of  the  darkness  of  his  understanding  in  Divine 
things.  After  three  days'  blindness,  spent  in  fasting 
and  prayer,  a  disciple  of  the  Lord  was  sent  by  express 
commission  to  restore  his  sight,  and  confirm  him  in 
the  Christian  faith.  Ananias,  a  minister  of  the 
gospel,  was  commissioned   to  teach  this  disciple  of 


CONVERSION  OF  SAUL  OF  TARSUS.      243 

Gamaliel,  what  were  the  first  principles  of  the  oracles 
of  Gpd.  Under  his  ministry  Saul  was  enlightened, 
comforted,  filled  with  the  Holy  Ghost,  furnished  with 
miraculous  powers,  and  recognized  as  a  member  of 
Christ's  church,  by  receiving  the  ordinance  of  bap- 
tism. Let  none,  then,  despise  or  neglect  the  insti- 
tuted means  of  religious  instruction.  Let  all  attend 
on  the  preaching  of  the  gospel,  and  the  dispensation 
of  its  other  ordinances,  with  seriousness,  and  docility 
of  mind.  "  Then  shall  ye  know,  if  ye  follow  on  to 
know  the  Lord,"  in  the  way  of  his  appointment. 

But  to  return  to  the  case  of  Saul.  We  have  seen 
him,  with  the  torch  of  persecution  in  one  hand,  and 
the  death-warrant  of  the  Lord's  disciples  in  the  other, 
with  a  bsgid  of  armed  soldiery  in  his  train,  leaving 
Jerusalem  like  a  man  of  blood,  breathing  forth  threat- 
enings  and  death.  We  have  followed  him,  with  min- 
gled emotions  of  pity  and  indignation,  to  the  suburbs 
of  Damascus,  the  intended  scene  of  slaughter.  There 
we  have  beheld  him  suddenly  and  unexpectedly 
arrested,  humbled,  convicted,  and  led  into  the  city, 
as  a  captive  of  sovereign  grace.  And  now,  to  our 
utter  astonishment,  and  contrary  to  all  human  calcu- 
lation, we  behold  him,  with  the  temper  of  a  little 
child,  in  his  right  mind,  sitting  at  the  feet  of  Jesus ! 

And  here  we  might  close  this  discourse,  in  devout 
admiration  of  the  power  and  grace  of  the  Son  of  God, 
displayed  in  producing  such  a  marvellous  change  in 
such  a  marvellous  sinner!  Who  is  this  that  prays? 
Is  Saul  also  among  them  that  call  on  the  name  of  the 


244      CONVERSION  OF  SAUL  OF  TARSUS. 

Lord  Jesus?  What  is  become  of  his  bloodj  designs 
against  the  disciples  at  Damascus  ?  Where  is  th^  fury ' 
of  the  persecutor  ?  Surely  the  prophet  spoke  as  he 
■was  moved  by  the  Holy  Ghost;  for  here  we  see,  "the 
wolf  dwells  with  the  lamb,  and  the  leopard  lies  down 
with  the  kid,"  no  longer  seeking  to  hurt  or  destroy. 
Could  this  effect  be  produced  by  natural  causes?  As 
well  might  you  attempt  to  convince  me  that  the  waters 
of  yonder  river  can  be  made  to  flow  backward  in  its 
channel ;  that  the  tornado  can  be  arrested  in  its  furi- 
ous progress  by  the  resistance  of  a  straw;  or  that  the 
sun  can  be  obstructed  in  his  course  without  the  mira- 
culous interposition  of  Divine  power.  "It  is  the 
Lord's  doing;  and  it  is  marvellous  in  our  eyes." 
"Blessed  be  the  Lord  God,  the  God  of  i^rael,  who 
only  doeth  wondrous  things :  and  blessed  be  his  glori- 
ous name  for  ever."  Ps.  Ixxii.  18,  19. 

We  will  close  the  discourse  with  a  few  practical 
reflections. 

First,  what  a  convincing  proof  does  the  conversion 
of  Saul  afford  us  of  the  truth  and  Divine  original  of 
our  holy  religion !  Perhaps  no  single  argument  has 
given  infidels  more  uneasiness  than  this.  They  never 
have  been  able,  and  we  are  confident  they  never  will 
be  able  to  dispose  of  it,  even  to  their  own  satisfaction. 
The  only  way  in  which  they  can  get  rid  of  it,  is  to 
pronounce  the  whole  of  the  history  which  relates  to 
the  case  a  cunningly  devised  fable.  But  this  is  mani- 
festly unfair  and  foolish.  With  men  of  common  sense 
and  a  sound  mind,  assertion  will  not  pass  for  reason- 


CONVERSION  OF  SAUL  OF  TARSUS.      245 

ing,  nor  will  a  stroke  of  profane  wit  frighten  them  out 
of  their  religion,  or  sweep  away  the  pillar  of  their 
best  hopes. 

I  regret  that  time  will  not  allow  me  to  place  this 
argument  in  that  impressive  shape  of  which  it  is  sus- 
ceptible. All  that  I  can  say  upon  it,  at  present, 
must  be  condensed  within  a  very  small  compass. 
When  I  consider  Saul's  education,  the  strength  of  his 
mind,  and  the  force  of  his  reasoning  apparent  in  his 
writings;  when  I  take  into  view  his  pharisaical  prepos- 
sessions, his  firm  attachment  to  the  Mosaic  rites,  his 
prospects  of  preferment  among  his  own  nation,  his 
early  and  inveterate  opposition  to  the  gospel ;  when  I 
look  at  him  leaving  Jerusalem,  and  bending  his  course 
towards  Damascus,  with  the  deliberate  determination 
of  destroying  the  disciples  of  the  Lord ;  when  I  see 
him,  on  his  way,  smitten  to  the  earth  by  an  overpow- 
ering light  beaming  from  the  heavens,  and  hear  the 
voice  of  Jesus  addressing  him  from  the  midst  of  that 
light;  when  I  see  him  conquered,  and  hear  him 
acknowledge  the  conquest;  when  I  see  him  changed, 
and  totally  changed,  led  by  the  hand  into  the  city, 
blind,  humble,  and  penitent;  when  I  look  at  him 
receiving  instruction  from  Ananias,  with  the  meekness 
of  a  child;  when  I  keep  my  eye  upon  him  till  his 
sight  is  restored,  till  I  see  him  baptized  in  the  name 
of  Jesus,  filled  with  the  Holy  Ghost,  armed  with 
miraculous  powers,  going  forth  under  the  banner  of 
the  cross,  proving  to  all,  both  Jews  and  Gentiles,  that 
Jesus  is  the  Christ,  preaching  the  faith  which  he  so 
21* 


246      CONVERSION  OF  SAUL  OF  TARSUS. 

lately  laboured  to  destroy ;  when  I  follow  him  from  town 
to  town,  from  province  to  province,  from  Asia  into 
Europe,  and  from  Europe  back  again  to  Asia,  endur- 
ing every  conceivable  privation,  accounting  all  things 
but  loss  for  the  excellency  of  the  knowledge  of  Christ, 
glorying  in  his  cross,  and  esteeming  it  an  honour  to 
suffer  reproach  and  persecution  for  his  name,  and  at 
last,  sealing  his  testimony  with  his  blood,  the  argument 
drawn  from  his  case,  in  confirmation  of  the  Christian 
faith  is,  to  me,  absolutely  irresistible  and  conclusive. 
If  Paul  be  regarded  as  an  honest  and  intelligent  man, 
his  declarations  prove,  incontestably,  that  our  religion 
is  Divine.  He  affirms  that  he  received  it  by  inspiration 
of  God,  and  not  by  human  teaching.  He  preached  it 
with  zeal  and  success  before  he  had  any  communica- 
tion with  the  other  apostles ;  and  yet  he  and  they  coin- 
cided substantially  in  their  account,  both  of  facts  and 
doctrines.  Now  to  what  shall  we  ascribe  this  exact 
agreement,  but  to  the  influence  of  Heaven  ?  Will  it 
be  said  that  Paul  was  an  impostor  ?  By  what  motives 
could  he  have  have  been  induced  to  leave  his  party 
and  forni  such  a  scheme  of  deception  ?  Did  he  seek 
wealth,  honour,  power,  or  sensual  gratification  ?  No ; 
these  were  not  among  Christians.  Was  he  an  en- 
thusiast? No;  none  farther  from  it.  He  felt  and 
manifested  a  noble  ardour  which  arose  from  a  con- 
sciousness of  truth  and  rectitude. 

But  perhaps  he  was  deceived  by  others.  By 
whom?  Not  surely  by  the  disciples  of  Christ.  With 
them  he  had  had  no  communications,  and  had  left 


CONVERSION  OF  SAUL  OF  TARSUS.      247 

Jerusalem  on  purpose  to  harass  and  destroy  them. 
Nor  by  his  former  associates;  for  they  would  have 
put  him  to  death  for  deserting  their  cause.  The 
circumstances  of  the  case  leave  no  room  for  collusion. 
The  only  rational  conclusion,  then,  is  that  he  was 
constituted  an  apostle  by  the  Lord  Jesus  Christ,  and 
that  the  doctrine  which  he  preached  is  a  revela- 
tion from  heaven,  worthy  of  God,  and  suitable  for 
man. 

A  second  reflection  is  the  sovereignty  of  God  in 
providing  for  the  exigencies  of  his  people.  The  pros- 
pects of  the  Church  have  seldom  been  more  unpro- 
mising than  when  Saul  set  out  for  Damascus.  The 
disciples  were  oppressed,  and  harassed  beyond  mea- 
sure. Their  number  was  small;  and  as  to  wealth 
and  talent,  they  had  neither.  The  spirit  of  persecu- 
tion threatened  to  carry  all  before  it.  But,  behold, 
how  easily  Jehovah  can  blast  the  hopes,  and  baffle 
the  designs  of  his  enemies !  We  see  here  the  cham- 
pion of  Judaism,  and  the  avowed  enemy  of  the 
cross,  not  only  checked  and  defeated,  but  completely 
changed;  and  the  whole  force  of  his  great  mind 
directed  to  build  up  the  cause,  which  till  now  he  had 
been  assiduously  labouring  to  destroy.  In  view  of 
this  fact,  let  the  friends  of  Christ  and  his  gospel  take 
fresh  courage.  The  Church  of  God  is  bought  with 
precious  blood.  She  is  founded  on  a  rock,  and  the 
gates  of  hell  shall  not  prevail  against  her.  The 
anointed  Son  of  the  Most  High  sits  upon  God's  holy 
mountain.  Blessed  and  safe  are  all  those  who  put 
their  trust  in  him. 


248  CONVERSION  OF   SAUL   OF  TARSUS. 

Thirdly,  learn  from  this  subject  the  freeness  and 
efficacy  of  Divine  grace.  Let  the  conscience  smitten 
penitent,  who  trembles  under  a  sense  of  his  guilt, 
have  immediate  recourse  to  that  blood  which  cleanseth 
from  all  sin.  Let  him  listen  to  the  testimony  of  this 
same  Saul,  speaking  from  experience,  and  under  the 
inspiration  of  God;  and  let  him  be  no  longer  faith- 
less, but  believing:  "This  is  a  faithful  saying,  and 
worthy  of  all  acceptation,  that  Christ  Jesus  came 
into  the  world  to  save  sinners;  of  whom  I  am  chief. 
Howbeit,  for  this  cause  I  obtained  mercy,  that  in  me 
first  Jesus  Christ  might  show  forth  all  long-suifering, 
for  a  pattern  to  them  which  should  hereafter  believe 
on  him  to  life  everlasting."  1  Tim.  i.  15,  16. 


CHOOSE  WHOM  YE  WILL  SERVE. 


And  if  it  seem  evil  unto  you  to  serve  the  Lord,  choose  you  this  day 
whom  ye  will  serve. — Joshua  xxiv.  15. 

These  words  form  part  of  the  valedictory  address  of 
Joshua  to  the  people  of  Israel.  About  to  resign  his 
post  as  their  leader,  and  foreseeing  the  danger  to 
which  they  were  exposed  from  the  idolatry  of  the 
nations  among  whom  they  were  now  settled,  he 
assembled  all  the  tribes,  with  their  religious  and  civil 
officers,  at  Shechem.  Here,  after  recounting  to  them 
the  wonders  which  God  had  wrought  in  their  behalf, 
he  gives  them  a  most  solemn  charge  to  pay  a  strict 
reo^ard  to  the  statutes  of  the  Lord,  and  abstain  from 
every  form  of  idolatrous  worship ;  warning  them,  at 
the  same  time,  of  the  consequences  of  a  revolt  from 
their  rightful  sovereign,  and  pressing  upon  them  the 
necessity  of  an  immediate  and  decided  choice  of  the 
God  whom  they  will  serve.  "And  if  it  seem  evil 
unto  you  to  serve  the  Lord,  choose  you  this  day 
whom  ye  will  serve."  "All  Scripture  is  given  by 
inspiration  of  God,  and  is  profitable  for  doctrine,  for 


250  CHOOSE   WHOM   YE   WILL   SERVE. 

reproof,  for  correction,  and  for  instruction  in  righteous- 
ness." The  passage  which  we  have  chosen  as  the 
foundation  of  the  present  exercise,  appears  to  me, 
when  taken  in  its  general  application,  to  reprove 
those  persons  who  are  halting  between  two  opinions; 
those  hesitating  characters  to  whom  the  service  of 
God  seems  evil,  i.  e.,  hard  and  unreasonable,  but  who 
are  yet  afraid  openly  to  renounce  his  claims  to  their 
obedience.  If  this  be  the  case  with  any  of  you, 
attend,  if  you  please,  while  I  endeavour  to  influence 
your  decision  on  this  interesting  and  momentous 
subject.  The  text  suggests  to  us  three  particulars,  to 
which  your  attention  is  now  requested. 

I.  We  must  serve  some  master. 

II.  We  ought  to  serve  God,  rather  than  any  other. 

III.  We  should  choose  whom  we  will  serve  with- 
out delay. 

I.  We  must  serve  some  master.  If  we  refuse 
allegiance  to  our  lawful  sovereign,  we  unavoidably 
become  the  slaves  of  some  tyrannical  usurper.  This  is 
proved  from  Scripture,  and  from  the  nature  and 
constitution  of  man.  The  Scriptures  uniformly  divide 
mankind  into  two  classes — the  servants  of  God,  and 
the  servants  of  sin ;  and  they  teach  us  that  a  revolt 
from  God  is  always  followed  by  a  more  abject  subju- 
gation to  some  other  master.  Thus,  says  the  apostle, 
"while  they  promise  them  liberty,  they  themselves 
are  the  servants  of  corruption ;  for  of  whom  a  man  is 
overcome,  of  the  same  is  he  brought  into  bondage. 
Know  ye  not   that  to   whom  ye  yield    yourselves 


CHOOSE   WHOM   YE   WILL   SERVE.  251 

servants  to  obey,  his  servants  ye  are  whom  ye  obey, 
whether  of  sin  unto  death,  or  of  obedience  unto 
righteousness?"  To  the  same  effect  is  the  language 
of  God  to  the  Israelites:  "Because  thou  servedst  not 
the  Lord  thy  God  with  joyfulness,  and  with  gladness 
of  heart,  for  the  abundance  of  all  things;  therefore 
shalt  thou  serve  thine  enemies,  which  the  Lord  shall 
send  against  thee,  in*  hunger,  and  in  thirst,  and  in 
nakedness,  and  in  w^ant  of  all  things ;  and  he  shall 
put  a  yoke  of  iron  upon  thy  neck  until  he  have 
destroyed  thee."  Is  not  all  this  verified  in  the 
unhappy  experience  of  sinners?  Are  not  those  per- 
sons who  take  the  most  pains  to  make  proselytes  to 
impiety,  and  who  promise  their  followers  a  complete 
deliverance  from  the  trammels  of  education,  and  the 
scruples  of  conscience,  themselves  the  most  pitiable 
drudges  of  Satan?  Yes;  they  have  performed  his 
service,  and  worn  his  fetters,  till  they  are  become 
insensible  of  their  bondage ;  till  mistaking  the  shadow 
for  the  substance,  they  glory  in  their  imaginary 
liberty.  These  men  resemble  the  Jews,  who  boasted 
to  our  Saviour  that  they  were  Abraham's  children, 
and  were  never  in  bondage  to  any  man;  while  they 
forgot  Egypt  and  Babylon,  and  felt  not  the  yoke 
of  Caesar,  which  was  then  pressing  upon  them. 

A  slight  acquaintance  with  our  own  constitution 
will  convince  us  that  we  were  not  formed  for  indepen- 
dence. We  must  pay  homage;  we  must  worship 
something  as  God.  Man  is  an  active  being,  and  his 
exertions  will  be  directed  to  some  end.  He  is  depen- 
dent, and  must  have  some   support,   either  real  or 


252  CHOOSE   WHOM   YE  WILL   SERVE. 

imaginary,  on  which  to  rest.  He  is  insufficient  for 
his  own  happiness,  and  will  seek  it  in  something 
external.  He  has  a  soul  of  vast  desires,  and  having 
forsaken  the  fountain  of  living  waters,  he  will  hew 
out  for  himself  broken  cisterns,  which  can  hold  no 
water.  In  a  word,  his  affections  must  be  placed 
supremely  on  some  object;  and  it  is  the  very  nature 
of  love  to  subject  us,  in  some 'degree,  to  the  object 
beloved.  And  whatever  engrosses  our  affections,  and 
is  the  object  of  our  main  pursuit,  assumes,  in  our 
estimation,  the  place  of  God,  and  becomes  our  idol. 
It  is  unquestionable — if  you  do  not  serve  the  Lord 
who  made,  and  who  governs  all  things,  you  must  serve 
some  of  his  enemies.  If  you  be  not  the  servant  of 
Jesus  Christ,  you  are  the  slave  of  some  unhallowed 
passion.  If  you  be  not  the  subject  of  humility,  you 
are  the  abject  vassal  of  pride.  Let  a  man  once  yield 
himself  to  the  dominion  of  any  inordinate  passion, 
and  where  is  his  boasted  liberty  ?  See  the  avaricious 
man;  his  money  is  his  God:  and  what  sacrifices  is  he 
not  obliged  to  make  to  it !  To  it  are  consecrated  his 
early  and  his  late  hours.  His  love  of  gain  forbids 
him  all  that  luxury  which  the  liberal  man  enjoys  in 
relieving  the  wants  of  the  needy.  It  denies  him 
even  the  necessaries  and  conveniences  of  life ;  he  lives 
poor  and  despised,  and  dies  unnoticed  and  unla- 
mented. 

The  votaries  of  sensual  pleasure  and  libertinism 
complain  that  the  service  of  Jesus  Christ  requires  too 
much  self-denial ;  while  they,  at  the  same  time,  submit 
to  laws  the  most  arbitrary  and  unreasonable.     The 


CHOOSE   WHOM   YE   WILL   SERVE.  253 

laws  of  the  gospel,  which  require  us  to  love  God,  to 
do  unto  others  as  we  would  they  should  do  unto  us ; 
which  require  us  to  keep  ourselves  unspotted  from  the 
world,  studying  to  preserve  a  conscience  void  of 
offence  towards  God  and  man,  appear  to  many  per- 
sons altogether  intolerable,  while  they  yield  an  implicit 
and  cheerful  obedience  to  the  laws  of  opinion,  of 
extravagance,  and  of  folly.  Did  the  service  of  my 
Master  make  it  necessary  for  me  to  renounce  any  of 
the  endearing  relations,  or  rational  enjoyments  of 
life;  if  it  required  me  to  adopt  expensive  modes  of 
living,  which  would  involve  myself  and  connections  in 
wretchedness  and  want ;  if  it  required  me  to  sacrifice 
all  that  is  easy  and  natural  in  my  manners,  to  forms 
and  ceremonies  which  are  studied  and  artificial;  if  it 
required  me  to  hazard  my  own  life,  and  the  life  of 
my  neighbour,  for  an  offence  given,  perhaps,  inadvert- 
ently; if  it  denied  me  the  pleasure  of  overcoming 
evil  with  good;  then,  indeed,  I  should  consider  it 
irksome;  then  would  I  sigh  for  deliverance  from 
obedience  to  laws  so  harsh  and  despotic.  "But  we 
have  not  so  learned  Christ."  These  are  the  require- 
ments of  your  master,  0  ye  men  of  the  world;  these 
are  the  self-denials,  these  the  low  s.ervices  which  the 
world  imposes  on  all  its  subjects.  Since,  therefore, 
you  cannot  remain  neutral;  since  you  must  obey  some 
master,  we  plead  for  God,  and  entreat  you  to  engage 
in  his  service  freely  and  cordially.  We  come  to  the 
second  division  of  our  subject. 

II.  We  ought  to  serve  God  rather  than  any  other 
being.     His  commandments  are  not  grievous,  biit  joy- 


254  CHOOSE   WHOM   YE   WILL   SERVE. 

ous.  He  will  give  grace  and  glory;  and  no  "good 
thing  will  the  Lord  withhold  from  them  that  walk 
uprightly."  "My  yoke  is  easy,  and  my  burden  is 
light,"  says  the  blessed  Redeemer.  But  I  blush  for 
human  nature,  when  I  consider  that  arguments  are 
necessary  to  induce  men  to  engage  in  the  reasonable 
and  delightful  service  of  their  God  and  Saviour. 
Hear,  0  heavens,  and  be  astonished;  give  ear,  0 
earth,  and  tremble;  for  the  Lord  hath  spoken:  I 
have  nourished  and  brought  up  children,  and  they 
have  rebelled  against  me! 

I  am  at  a  loss,  not  for  motives,  but  to  know  what 
motives  to  select  and  propose  to  you.  Consider,  in 
the  first  place,  the  obligations  which  you  are  under 
to  God.  Creating  goodness,  providing  munificence, 
and  redeeming  love,  bind  you  by  the  most  sacred 
ties  to  serve  the  Lord.  But  a  few  years  ago  you 
had  no  place  in  existence.  Who  gave  you,  not  only 
a  being,  but  so  high  and  so  honourable  a  grade  in  the 
scale  of  being?  The  answer  is  obvious.  You  have 
a  soul  susceptible  of  the  purest  enjoyment,  and  which 
is  endued  with  immortality.  Who  thus  distinguished 
you  from  the  beasts  of  the  field,  and  the  fowls  of  the 
air?  In  whom  do  you  live  and  move?  Whose  air 
do  you  breathe,  whose  sun  warms  you,  whose  bounty 
feeds  you,  whose  earth  supports  you?  Who  pre- 
serves your  health,  while  others  are  sick  ?  Who  pro- 
longs your  life,  and  gives  you  space  for  repentance, 
while  others  die  around  you?  Who  sent  his  Son  to 
seek  and  to  save  you,  when  lost,  and  guilty,  and  help- 
less?    In  the  hour  of  death,  when  heart  and  flesh 


CHOOSE   WHOM   YE   WILL   SERVE.  255 

shall  fail,  who  do  you  expect  will  be  the  strength 
of  your  soul,  and  your  portion  for  ever  ?  From  whose 
mercy  do  you  hope  for  pardon  and  salvation  ?  and  in 
whose  heaven  do  you  hope  to  spend  an  eternity  of 
bliss?  The  answer  to  these  queries  is  plain  and 
indubitable.  If  then  there  is  such  a  thing  as  justice, 
and  if  it  consists  in  rendering  to  every  one  his  due, 
be  just,  and  you  must  serve  God.  If  there  is  such 
a  thing  as  gratitude,  and  if  it  consists  in  a  readiness 
to  make  a  suitable  return  for  favours  received,  be 
grateful,  and  you  must  be  religious.  Consider  who  is 
the  Author  of  your  life,  your  happiness,  and  your 
hopes;  and  let  me  "beseech  you,  therefore,  brethren, 
by  the  mercies  of  God,  that  you  present  your  bodies 
a  living  sacrifice,  holy  and  acceptable  unto  God, 
which  is  your  reasonable  service." 

Consider,  also,  the  end  for  which  God  employs 
you  in  his  service.  The  devil  and  the  world  would 
enlist  you  in  their  service,  from  interested  and  selfish 
views.  But  in  this  respect,  who  is  a  God  like  unto 
the  Lord?  Does  he  wish  to  display  his  grandeur, 
and  reap  advantage  from  the  increase  of  his  sub- 
jects? "Can  a  man  be  profitable  unto  God,  as  he 
that  is  wise  may  be  profitable  unto  himself?"  "Is  it 
any  pleasure  to  the  Almighty  that  thou  art  righteous; 
or  gain  to  the  Most  High  that  thou  makest  thy  way 
perfect?"  No,  no;  he  stands  in  no  need  of  you, 
but  he  knows  that  you  stand  in  perishing  need  of 
him.  "0,"  says  he,  "that  there  were  such  a  heart 
in  them,  that  they  would  fear  me,  and  keep  all  my 
commandments  always,  that   it  might  be  well  with 


256  CHOOSE   WHOM   YE   WILL   SERVE. 

them,  and  with  their  children  for  ever."  Our  Heavenly 
Father  wishes  jou  to  serve  him  here,  that  you  may 
be  fitted  to  enjoy  him  hereafter.  By  the  humble 
forms  of  worship  which  he  has  established  in  his 
Church  militant,  he  intends  to  prepare  you  for  taking 
part  in  the  more  exalted  services  of*  his  everlasting 
temple  above.  He  does  not  require  you  to  obey 
him  that  he  may  derive  advantage  from  your  obedi- 
ence, but  that  he  may  bestow  upon  you  innumerable 
blessings  under  the  idea  of  a  reward.  And  by  what 
strong  and  lively  images  do  the  Scriptures  describe 
the  reward  which  remains  for  the  righteous!  It  is 
a  house  not  made  with  hands,  eternal  in  the  heavens ; 
it  is  a  city  which  hath  foundations,  whose  builder 
and  maker  is  God;  it  is  a  kingdom  which  cannot 
be  shaken;  it  is  a  crown  of  glory  which  fadeth  not 
away.  He  has  given  you  exceeding  great  and  pre- 
cious promises,  to  engage  and  encourage  you  in  his 
service;  and  these  promises  are  yea,  and  amen,  in 
Christ  Jesus.  "  Therefore,  thus  saith  the  Lord  God, 
Behold,  my  servants  shall  eat,  but  ye  shall  be  hun- 
gry; behold,  my  servants  shall  drink,  but  ye  shall 
be  thirsty;  behold,  my  servants  shall  rejoice,  but  ye 
shall  be  ashamed ;  behold,  my  servants  shall  sing  for 
joy  of  heart,  but  ye  shall  cry  for  sorrow  of  heart, 
and  shall  howl  for  vexation  of  spirit."  "Even  the 
youths  shall  faint  and  be  weary,  and  the  young  men 
shall  utterly  fail ;  but  they  that  wait  upon  the  Lord 
shall  renew  their  strength ;  they  shall  mount  up  with 
wings  as  eagles;  they  shall  run  and  not  be  weary, 
and  they  shall  walk  and  not  faint."     And  does  not 


I 


CHOOSE   WHOM   YE   WILL   SERVE.  257 

the  experience  of  God's  real  servants,  attest  his  faith- 
fulness to  these  engagements?  If  not,  why  do  they 
persevere  in  his  service?  Why  do  they  not  return 
to  the  country  whence  they  came?  Ask  them,  and 
they  will  tell  you,  that  having  tasted  of  the  grapes 
of  Eshcol,  they  no  longer  sigh  for  the  leeks  and 
onions  of  Egypt.  It  is  true,  they  will  acknowledge 
to  you.  We  have  often  to  mourn  and  lament;  the 
service  of  our  Master,  however,  is  not  the  cause  of 
our  grief,  but  our  want  of  perfect  conformity  to  his 
will,  is  what  pains  us.  We  are  nevertheless  cheered 
with  the  hope,  that  our  sorrow  shall  be  turned  into 
joy.  When  the  world  frowns,  we  are  not  dismayed; 
for  our  Saviour  has  forewarned  us,  that  in  the  world 
we  shall  have  tribulation.  Our  God  sometimes  smiles 
upon  us,  and  in  our  darkest  seasons,  he  orders  our 
lot,  and  makes  all  things  work  together  for  our 
greatest  good.  "Heaven,"  says  one,  "will  more 
than  make  amends  for  these  troubles  of  the  way 
thither."  And  when  told  that  his  happiness  was  all 
future,  "No,"  he  replies,  "I  have  now  foretastes 
and  earnests  of  my  heavenly  inheritance.  I  feel  a 
peace  which  passeth  all  understanding;  and  sometimes 
I  rejoice  with  joy  unspeakable  and  full  of  glory. 
In  his  earthly  sanctuary,  I  behold  his  power  and 
his  glory.  In  my  closet,  I  find  it  good  to  draw  near 
my  God.  His  statutes  are  my  song  in  the  house  of 
my  pilgrimage,  and  I  rejoice  in  his  word,  as  one  that 
findeth  great  spoil.  Once  I  thought  like  you.  I 
supposed  if  I  began  a  religious  course,  I  should  never 
have  another  happy  day;  but  I  never  had  a  happy 
22* 


258  CHOOSE   WHOM   YE   WILL   SERVE. 

day  before.  I  have  found  nothing  of  the  fetters  and 
bondage  of  which  I  had  heard,  and  by  which  I  had 
been  disgusted.  His  service  has  been  perfect  free- 
dom ;  and  none  of  his  commands  are  grievous.  And 
0  could  I  now  lay  open  my  soul!  could  I  make  you 
see  as  I  see,  and  feel  as  I  feel!  0  taste  and  see 
that  the  Lord  is  good;  blessed  is  the  man  that 
trusteth  in  him." 

And  now  having  shown  you  that  it  is  more  reason- 
able, and  more  advantageous  for  you  to  serve  God 
than  any  other  master,  let  me  press  upon  you  the 
necessity  of  an  immediate  and  decided  choice. 

III.  We  should  without  delay  choose  whom  we  will 
serve.  ^'If  it  seem  evil  unto  you  to  serve  the  Lord, 
choose  you  this  day  whom  ye  will  serve."  Remember 
the  time  is  fast  approaching,  and  may  now  be  much 
nearer  than  we  imagine,  when  a  marked  distinction 
will  be  made  between  him  that  serveth  God,  and  him 
that  serveth  him  not.  I  am  the  more  urgent  on  this 
point,  because  I  believe  that  could  you  be  brought  to 
make  a  decisive  choice,  you  would  choose  the  good 
part,  which  shall  never  be  taken  from  you.  The 
world  is  filled  with  almost-Christians,  and  there  is 
awful  reason  to  fear  that  many  who  are  now  halting 
between  two  opinions,  will  at  last  strive  to  enter  in, 
and  shall  not  be  able,  because  they  did  not  engage 
in  the  service  of  God  with  full  purpose  of  heart. 
Are  you  in  some  measure  convinced  that  it  is  your 
duty  to  serve  the  Lord?  Why  not  enter  upon  his 
service  with  all  your  hearts  now,  without  farther 
delay?     Are  you  discouraged  by  the  obstacles  which 


CHOOSE   WHOM   YE   WILL   SERVE.  259 

lie  in  the  way?  But  when  will  these  obstacles 
diminish?  Are  you  afraid  to  encounter  the  frowns 
of  the  world  ?  But  when  will  the  world,  which  lieth 
in  wickedness,  be  favourably  disposed  to  real  godli- 
ness? Do  you  fear  the  diflSculty  of  changing  your 
manner  of  living,  or  the  mode  of  your  family  govern- 
ment? Be  assured  this  difficulty  is  every  day  in- 
creasing. But  still  you  wish  a  little  more  time  to 
consider  on  the  subject.  Pray,  when  will  you  deter- 
mine? The  next  year,  the  next  month,  to-morrow? 
We  have  nothing  to  do  with  to-morrow.  We  know 
not  what  a  day  may  bring  forth.  Choose  you  this 
day,  "  To-day,  if  ye  will  hear  his  voice,  harden  not 
your  hearts."  While  you  are  hesitating,  God  may  say 
of  you,  ^'None  of  these  men  who  were  bidden,  shall 
taste  of  my  supper."  The  arrows  of  death  fly  thick 
on  every  side  of  you,  and  have  you  made  a  covenant 
with  death?  are  you  at  an  agreement  with  hell? 
Perhaps  the  feet  of  them  who  have  buried  thy  neigh- 
bour are  at  the  door  to  carry  thee  out.^  "Awake, 
thou  that  sleepest;  arise  from  the  dead,  and  Christ 
shall  give  thee  light."  Will  none  of  you  realize  that 
pleasing  prophecy  which  has  for  many  ages  excited 
the  prayers,  and  encouraged  the  hopes  of  the  pious  ? 
''One  shall  say,  I  am  the  Lord's;  and  another  shall 
call  himself  by  the  name  of  Jacob ;  and  another  shall 
subscribe  with  his  hand  unto  the  Lord,  and  surname 
himself  by  the  name  of  Israel." 

It  is  high  time  for  us  to  awake  out  of  sleep;  the 
night  is  far  spent,  the  day  is  at  hand.  Many  of  us, 
it  is  to  be  feared,  have  been  serving  the  flesh  and  the 


260  CHOOSE  whom  ye  will  serve. 

lusts  thereof  all  our  days.  Surely  it  is  now  time  that 
we  begin  to  serve  the  Lord  who  made  us.  The  time 
of  our  probation  may  be  much  nearer  a  close  than  we 
imagine ;  and  nothing  is  more  certain,  nothing  is  more 
reasonable,  than  that  he  who  refuses  to  serve  God 
here,  should  be  excluded  from  his  presence  and  enjoy- 
ment hereafter.  But  perhaps  you  are  ready  to  say 
to  me,  as  the  people  of  Israel  said  to  Joshua,  "God 
forbid  that  we  should  forsake  the  Lord,  to  serve  other 
gods."  Would  to  Heaven  this  were  the  firm  purpose 
of  your  souls !  I  do  not  suppose  that  any  of  you  bow 
down  to  idols  made  with  men's  hands;  but  I  neverthe- 
less fear  that  many  of  you  are  justly  chargeable  with 
a  species  of  idolatry  no  less  dangerous.  "No  man," 
says  our  Saviour,  "can  serve  two  masters;  for  either 
he  will  hate  the  one  and  love  the  other,  or  else  he  will 
hold  to  the  one  and  despise  the  other.  Ye  cannot 
serve  God  and  mammon."  From  this  declaration,  it 
is  plain  that  you  may  serve  mammon  to  the  neglect  of 
God;  for  both  together  cannot  be  obeyed.  Wealth, 
power,  honour,  fame,  sensual  pleasure,  gay  amuse- 
ment, constitute  what  we  usually  express  by  the  term 
mammon,  or  the  world,  when  opposed  to  religion. 
Here  then  are  the  two  masters  that  claim  dominion 
over  us — God  and  the  world.  One  of  them  we  must 
serve,  both  we  cannot;  because  their  dispositions  and 
their  commands  are  diametrically  opposite  to  one 
another.  The  world  invites  us  to  indulge  all  our 
appetites  without  control;  to  entangle  ourselves  in 
the  cares  and  distractions  of  business ;  or  to  give  our- 
selves up  entirely  to  pleasure,  amusement,  and  every 


CHOOSE   WnOM   YE   WILL   SERVE.  261 

kind  of  luxurious  indulgence.  These  are  the  services 
which  one  master  requires.  But  there  is  another 
Master,  whose  injunctions  are  of  a  very  different 
nature.  That  other  Master  is  God;  and  his  com- 
mands are,  to  give  him  our  hearts;  to  love  him  with 
all  our  heart,  soul,  mind,  and  strength ;  to  be  tempe- 
rate in  all  things;  to  make  our  moderation  known 
unto  all  men ;  to  fix  our  affections  on  things  above ; 
to  have  our  conversation  in  heaven;  to  cast  all  our 
cares  upon  him,  and  to  take  up  our  cross,  and  follow 
Christ. 

You  see,  then,  it  is  impossible  to  obey  two  masters, 
whose  orders  are  so  contradictory.  Now,  whether  you 
should  serve  a  world  which  lieth  in  sin  and  ignorance, 
rather  than  your  Maker  and  Redeemer,  let  reason 
and  common-sense  decide.  Our  Creator  expects  to 
reign  absolute  in  our  hearts.  He  will  not  be  served 
by  halves ;  he  will  not  accept  of  a  divided  empire ;  he 
will  not  suffer  us  to  halt  between  two  opinions;  we 
must  make  a  choice,  and  cleave  to  the  one  side  or  the 
other.  Therefore,  "if  the  Lord  be  God,  follow  him; 
but  if  Baal,  then  follow  him." 


DIVINE   GUIDANCE 


And  I  will  bring  the  blind  by  a  way  that  they  knew  not;  I  will 
lead  them  in  paths  that  they  have  not  known :  I  will  make  dark- 
ness light  before  them,  and  crooked  things  straight.  These  things 
will  I  do  unto  them,  and  not  forsake  them. — Isaiah  xlii.  16, 

Spiritual  blindness  is  one  of  the  sad  effects  of  our 
apostasy  from  God.  We  were  formed,  originally,  in 
the  image  of  our  Maker,  and  that  image  consisted 
partly  in  knowledge — a  true  and  correct  knowledge 
of  Him  who  made  us,  of  the  duty  which  we  owed  him, 
and  of  the  happiness  to  be  enjoyed  in  his  favour  and 
service.  But,  ever  since  our  first  parents  ate  "  the 
fruit  of  that  forbidden  tree,  whose  mortal  taste 
brought  death  into  the  world,  and  all  our  woes," 
"  darkness  has  covered  the  earth,  and  gross  darkness 
the  people."  "  The  God  of  this  world  hath  blinded 
the  minds  of  them  which  believe  not,  lest  the  light  of 
the  glorious  gospel  of  Christ,  who  is  the  image  of  God, 
should  shine  unto  them."  2  Cor.  iv.  4.  And  what 
renders  our  case  the  more  deplorable  is,  that  we  natu- 
rally "love  darkness  rather  than  light."  We  are 
willing  to  remain  ignorant  of  our  duty,  because  we 
have  no  disposition  to  perform  it.  And  were  the 
Father  of  lights  to  leave  us  to  follow  the  bias  of  our 


DIVINE   GUIDANCE.  263 

depraved  hearts,  our  ignorance  must  inevitably  issue 
in  the  shades  of  eternal  death.  But,  blessed  be  God, 
who,  in  tender  mercy,  hath  caused  the  day-spring 
from  on  high  to  visit  us,  to  give  light  to  them  that  sit 
in  darkness  and  in  the  shadow  of  death,  to  guide  our 
feet  into  the  way  of  peace !  0  how  much  to  be  ad- 
mired is  the  condescension  of  the  high  and  lofty  One 
in  the  conduct  of  his  redeeming  grace !  Self-moved 
and  unsolicited,  he  comes,  by  his  Holy  Spirit,  to 
recover  us  from  the  ruins  of  the  fall.  He  finds  us  not 
only  lost  to  all  sense  of  duty  and  gratitude,  but  utterly 
unacquainted  with  the  malignity  of  our  disease  and 
the  process  by  which  an  effectual  cure  may  be  expect- 
ed. He  graciously  undertakes  to  heal  our  maladies, 
to  reclaim  our  wanderings,  to  impart  to  us  the  light  of 
life  and  the  joys  of  salvation.  ''I  will  bring  the 
blind  by  a  way  that  they  knew  not ;  I  will  lead  them 
in  paths  that  they  have  not  known."  This  saying  is 
verified, 

I.  In  the  conversion  of  sinners.  Here  God's  ways 
are  not  as  our  ways,  nor  his  thoughts  as  our  thoughts. 
Persons  generally  expect  to  be  translated  from  dark- 
ness to  light,  and  from  the  power  of  Satan  unto  God, 
by  a  sudden  and  sensible,  but  joyous  and  delightful 
operation  of  Divine  grace  upon  their  minds.  They 
fancy  that  the  change  will  be  attended  with  such 
strong  marks  and  evidences  as  shall  afford  them  an 
assurance  of  their  interest  in  the  Redeemer,  and  in- 
spire them  at  once  with  joy  unspeakable  and  full  of 
glory.  But,  in  this  instance,  God  moves  in  a  myste- 
rious way.    He  brings  them  to  himself  in  a  way  which 


264  DIVINE   GUIDANCE. 

they  knew  not.  He  wounds  to  heal,  and  humbles  to 
exalt.  He  apprizes  men  of  their  danger,  and  then 
presents  them  with  a  suitable  remedy.  He  gives 
them  a  view  of  the  corruption  of  their  nature,  and 
fills  them  with  shame  and  sorrow  for  their  sin.  He 
shows  them  the  purity  and  majesty  of  his  law,  and  by 
setting  their  iniquities  in  array  before  them,  makes 
them  sensible  that  they  deserve  to  be  punished.  He 
charges  home  guilt  upon  the  conscience  and  makes 
them  feel  the  plague  of  their  own  hearts.  He  presses 
upon  their  minds  the  obligations  of  duty,  and,  at  the 
same  time,  convinces  them  of  their  insufficiency  to 
perform  one  holy  act,  or  put  forth  one  right  desire. 
When  they  would  do  good,  evil  is  present ;  when  they 
attempt  to  pray,  they  find  it  a  strange  work ;  their 
doubts  and  fears,  with  the  remembrance  of  their  past 
neglect  of  God,  drive  them  back  from  the  throne  of 
grace.  Satan  assails  them  with  his  fiery  darts,  their 
attention  is  diverted,  their  minds  are  harassed  with 
evil  thoughts,  and  they  are  sometimes  ready  to  yield 
to  despair  and  turn  back  to  perdition.  Yet  an 
awakened  conscience  will  not  permit  them  to  live  easy 
in  the  neglect  of  known  duty.  They  are  straitened 
in  their  own  bowels,  their  understandings  are  envel- 
oped in  darknes.s,  their  wills  are  obstinate,  their  souls 
cleave  to  the  dust,  and  they  are  often  constrained  to 
cry  out,  with  fear  and  trembling,  "  What  shall  I  do 
to  be  saved?" 

Thus  they  are  conducted  "in  a  way  which  they 
knew  not."  But  this  is  the  way  in  which  God 
ordinarily  brings  back  the  blind  to  the  Shepherd  and 


DIVINE   GUIDANCE.  265 

Bishop  of  their  souls.  The  three  thousand,  who  were 
pricked  in  their  hearts,  on  the  day  of  Pentecost, 
probably  did  not  regard  their  conviction  of  sin  as 
a  token  of  the  Lord's  mercy.  But  it  so  turned  out. 
"They  who  gladly  received  the  word  were  baptized; 
and,  continuing  daily,  with  one  accord,  in  the  temple, 
and  breaking  bread  from  house  to  house,  did  eat 
their  meat  with  gladness  and  singleness  of  heart; 
praising  God,  and  having  favour  with  all  the  people.'* 
The  jailor  at  Philippi,  under  his  first  awakening  im- 
pressions, was  tempted  to  destroy  himself;  but,  in  due 
time,  he  was  made  to  rejoice,  "believing  in  God,  with 
all  his  house." 

II.  This  saying  is  verified  in  the  experience  of 
the  pious.  They  are  conducted,  by  the  providence  of 
God,  in  paths  which  they  have  not  known.  The  life 
of  Christians  is  far  from  being  a  life  of  uninterrupted 
joy  and  peace.  They  who  expect  the  crown  of 
righteousness  without  contending  for  it,  will  find 
themselves  in  a  mistake.  It  is  true,  "the  ways  of 
wisdom  are  ways  of  pleasantness,  and  all  her  paths 
are  peace;"  but  the  most  eminently  pious  still  bear 
about  with  them  a  body  of  sin  and  death.  Here  is  a 
source  of  great  trouble  and  solicitude.  The  depth  of 
iniquity  in  the  heart  is  not  discovered  all  at  once, 
and  every  new  discovery  gives  fresh  uneasiness ;  and 
God  often  permits  his  people  to  be  in  heaviness 
through  manifold  temptations.  The  heart  is  treacher- 
ous; and  the  world,  with  its  painted  pleasures,  is 
constantly  opposing  their  growth  in  grace.  The 
streams  of  depravity  flow  in  all  directions;  and, 
though  persons  w^hose  dispositions  are  congenial  to 
23 


266  DIVINE   GUIDANCE. 

the  spirit  of  a  ^Yorld  that  lieth  in  wickedness,  sustain 
no  conflict,  experience  no  trial  from  this  quarter,  yet 
those  who  are  born  of  God,  and  are  breathing  after 
holiness,  are  deeply  affected  with  the  opposition,  and 
realize  the  Saviour's  declaration:  *'In  the  world  ye 
shall  have  tribulation." 

By  the  dispensations  of  his  providence,  also,  God 
often  leads  his  people  in  paths  which  they  have  not 
known.  How  mysterious  his  conduct  towards  Israel ! 
He  had  taken  them  under  his  special  care.  He  was 
their  Ruler,  their  Protector,  and  Guide ;  yet  they  were 
allowed  to  wander  amid  dangers  and  discouragements 
for  forty  years  in  the  wilderness.  How  distressing 
the  case  of  Job !  How  complicated  and  overwhelming 
his  afflictions !  Verily  he  was  led  in  paths  which  he 
had  not  known ;  and  the  difficulty  of  reconciling  pro- 
vidences with  promises,  impelled  him,  on  several 
occasions,  to  charge  God  foolishly.  "Is  it  good  unto 
thee  that  thou  shouldest  oppress,  that  thou  shouldest 
despise  the  work  of  thy  hands,  and  shine  upon  the 
counsel  of  the  wicked?"  Job  x.  3.  "If  I  be  wicked, 
woe  unto  me ;  and  if  I  be  righteous,  yet  will  I  not  lift 
up  my  head.  I  am  full  of  confusion ;  therefore  see 
thou  mine  affliction,  for  it  increaseth.  Thou  huntest 
me  as  a  fierce  lion :  and  again  thou  showest  thyself 
marvellous  upon  me."  Job  x.  15,  16.  The  result 
proved  the  blindness  of  Job,  and  illustrated  the  Divine 
goodness:  "The  Lord  blessed  the  latter  end  of  Job 
more  than  his  beginning."  St.  James's  decision  in 
the  case,  is  full  of  piety  and  useful  instruction: 
"Behold,  we  count  them  happy  which  endure:  ye 
have  heard  of  the  patience  of  Job,  and  have  seen  the 


DIVINE   GUIDANCE.  267 

end  of  the  Lord;  that  the  Lord  is  very  pitiful,  and  of 
tender  mercy."  James  v.  11.  The  experience  of 
Joseph  is  also  in  point.  God  intended,  from  the 
beginning,  to  make  him  ruler  over  his  brethren ;  but 
antecedent  to  his  exaltation,  he  permitted  him  to  be 
greatly  afflicted  and  depressed.  He  fell  a  victim  to 
fraternal  jealousy;  was  sold  by  his  own  brethren,  and 
dragged  into  Egypt  as  a  slave,  and  was  there  cast 
into  prison  on  a  false  accusation.  He  languished  for 
years,  a  stranger  in  a  strange  land;  but  in  due  time 
the  purpose  of  Heaven  was  developed,  when  it  became 
evident  that  the  path  in  which  this  good  man  had 
been  led,  though  covered  with  clouds  and  darkness, 
was,  nevertheless,  the  right  way. 

Not  to  mention  other  instances,  the  Saviour  him- 
self was  a  man  of  sorrows,  and  acquainted  with  grief. 
In  bringing  many  sons  to  glory,  he  was  made  perfect, 
through  suffering.  In  short,  the  subjects  of  Divine 
grace  find  themselves,  from  first  to  last,  conducted  in 
a  way  which  they  knew  not,  and  in  paths  which  they 
have  not  known.  In  regeneration,  all  things  become 
new;  and,  during  the  progress  of  sanctification,  many 
things  in  the  conduct  of  Providence  appear  dark  and 
mysterious.  But  the  next  clause  of  our  text  contains 
a  promise,  at  once  animating  and  consolatory : 

III.  "I  will  make  darkness  light  before  them,  and 
crooked  things  straight."  The  convinced  sinner,  and 
the  young  convert  may  take  encouragement  from 
this  promise.  It  seems  intended  to  induce  such  to 
give  all  diligence  to  make  their  calling  and  election 
sure.  "  Then  shall  ye  know,  if  ye  follow  on  to  know 
the  Lord."     The  good  work  may  have  been  begun, 


268  DIVINE   GUIDANCE. 

where  it  is,  yet,  far  from  being  completed.  The  dawn 
of  the  morning  precedes  the  full  blaze  of  noon-day. 
The  light  is  the  same  in  kind,  but  inferior  in  degree. 
All  that  are  born  of  God  are  influenced  by  the  same 
spirit,  and  are  impelled  by  similar  hopes  and  desires; 
but  all  may  not  have  arrived  to  the  same  stature,  or 
possess  equal  light  and  strength.  The  Scriptures 
speak  of  little  children,  young  men,  and  fathers  in 
Christ.  They  who  have  but  just  begun  to  breathe  in 
the  new  world,  cannot  comprehend  all  the  wonders 
with  which  they  are  surrounded.  The  infant  arrives 
by  progressive  steps  to  the  maturity  of  manhood. 
The  heavens  and  the  earth  might  have  been  created 
in  an  instant  by  the  Almighty;  but  he  saw  fit  to 
spend  six  days  in  doing  what  he  could  have  accom- 
plished, by  the  word  of  his  power,  in  a  single  moment. 
The  designs  of  Providence  are  unfolded  gradually. 
Several  ages  were  occupied  in  completing  the  work  of 
redemption.  Let  not  the  young  Christian,  then,  be 
discouraged,  if  he  does  not  attain  suddenly  to  the 
stature  of  a  perfect  man  in  Christ.  However  defi- 
cient in  knowledge  and  emper  you  may  now  be,  if 
the  Spirit  of  the  Lord  lias  lacome  your  Teacher,  he 
will  make  you  wise  unto  salvation.  In  the  mean 
time,  be  docile,  be  diligent,  search  the  Scriptures,  be 
often  at  the  throne  of  grace.  Let  not  your  minds 
be  distracted  by  intricate  and  abstruse  points  in 
religion.  A  speculating  and  disputatious  spirit  is 
extremely  unfavourable  to  your  proficiency  in  the 
Divine  life.  You  should  direct  the  whole  force  of 
your  mind  to  the  plain  doctrines  and  duties  of  the 
gospel.    Look  narrowly  into  your  own  bosoms.    "Ex- 


DIVINE   GUIDANCE.  269 

amine  yourselves,  whether  ye  be  in  the  faith."  Try 
to  ascertain  what  spirit  you  are  of.  Rest  not  easy, 
waste  not  your  time  on  other  subjects,  till  you  find 
drawn  upon  your  souls  those  features  which  mark  the 
new  man,  in  Christ  Jesus.  Contemplate  the  law  of 
God  in  its  purity,  spirituality,  and  awful  sanctions. 
Consider  what  sin  is :  the  transgression  of  the  law,  or 
any  want  of  conformity  to  it ;  ingratitude  to  your  most 
bountiful  Benefactor;  disobedience  to  your  Heavenly 
Father;  treason  against  the  Great  King  of  heaven 
and  earth.  Meditate  much  and  deeply  on  the  love  of 
God,  as  it  is  manifested  in^the  gift  of  a  Saviour.  Fix 
your  attention  closely  on  the  mediatorial  character  of 
Jesus  Christ.  He  is  "the  end  of  the  law  for  righteous- 
ness to  every  one  that  believeth" — make  him  your 
righteousness.  He  is  our  wisdom — let  his  word  dwell 
in  you  richly.  He  is  the  propitiation  for  our  sins — 
his  blood  cleanseth  from  all  sin;  go,  wash  in  this 
fountain,  it  is  the  true  Bethesda.  In  one  word,  "  He 
is  the  way,  the  truth,  and  the  life."  Commit  your- 
selves to  him  in  well-doing;  prove  your  respect  for 
his  authority  by  keeping  his  sayings,  and  he  will 
give  you  the  light  of  life,  and  you  shall  not  be  con- 
founded, world  without  end.  "I  will  make  darkness 
light  before  them,  and  crooked  things  straight." 

Yes,  Christians,  though  clouds  and  darkness,  diffi- 
culties and  dangers  lie  along  the  path  to  heaven, 
these  clouds  shall  be  dispersed,  and  all  your  trials 
shall  conduce  to  your  peace  and  comfort  in  the  issue. 
Even  in  this  vale  of  tears,  you  have  frequently  occa- 
sion to  acknowledge  that  it  is  good  for  you  to  be 
afflicted.     And  what  you  know  not  now,  you  shall 


270  DIVINE   GUIDANCE. 

know  hereafter.  The  light  of  glory,  reflected  back 
on  those  mysterious  paths  in  which  you  are  now 
travelling,  will  constrain  you  to  acknowledge  the 
goodness  of  God,  and  to  sing  through  eternal  ages, 
"Just  and  true  are  all  thy  ways,  thou  King  of  saints !" 
If  your  Heavenly  Father  permits  you  to  fall  into 
divers  temptations  now,  it  is  for  the  trial  of  your 
faith,  and  for  the  display  of  his  power  and  grace  in 
rescuing  you  from  the  snares  of  the  adversary.  He 
regards  you  as  trees  of  his  own  planting;  and,  if  he 
prune  you,  it  is  that  you  may  be  the  more  fruitful. 
All  the  paths  of  the  Lord  are  mercy  and  truth,  to 
such  as  keep  his  covenant,  and  do  his  commandments. 
They  shall  realize  the  promise,  "I will  make  darkness 
light  before  them,  and  crooked  things  straight." 

But,  perhaps,  you  are  sometimes  fearful  that  God 
may  yet  leave  you  to  perish.  Dismiss  the  unworthy 
suspicion.  God  will  not  despise  the  work  of  his  own 
hand,  neither  will  he  leave  it  unfinished.  His  kindly 
regards  for  his  people  are  permanent  and  unalterable. 
Hear  how  he  speaks  in  the  conclusion  of  our  text: 
"  These  things  will  I  do  unto  them  and  not  forsake 
them."  He  may,  indeed,  seem  to  forsake  them  for  a 
season;  but  he  will  never  utterly  abandon  them. 
He  says,  "For  a  small  moment  have  I  forsaken  thee; 
but  with  great  mercies  will  I  gather  thee.  In  a  little 
wrath  I  hid  my  face  from  thee  for  a  moment,  but  with 
everlasting  kindness  will  I  have  mercy  on  thee; 
saith  the  Lord,  thy  Redeemer."  Isa.  liv.  7,  8.  The 
Lord  will  not  suffer  the  soul  of  the  righteous  to 
perish. 

Paul  says,  "  I  am  persuaded  that  neither  death,  nor 


DIVINE   GUIDANCE.  271 

life,  nor  angels,  nor  principalities,  nor  powers,  nor 
things  present,  nor  things  to  come,  nor  height,  nor 
depth,  nor  any  other  creature,  shall  be  able  to  sepa- 
rate us  from  the  love  of  God,  which  is  in  Christ 
Jesus  our  Lord."  Rom.  viii.  38,  39. 

If  God  had  meant  to  leave  you  to  die  in  your  sins 
and  perish,  he  would  not  have  convinced  you  of  your 
depravity,  and  filled  your  minds  with  those  anxious 
desires  to  glorify  and  enjoy  him.  Contrition  of  soul, 
solicitude  to  know  your  duty,  and  a  relish  for  the 
things  of  religion,  are  not  the  fruits  of  nature,  neither 
are  they  the  productions  of  Satan.  He  who  hath 
wrought  these  dispositions  in  you,  is  God ;  and  he  does 
nothing  in  vain.  He  cannot  deny  himself;  he  will 
cherish  the  seed  which  he  has  sown,  and  gratify  the 
holy  longings  which  he  has  imparted  to  the  soul.  "Be 
not  faithless,  then,  but  believing."  Be  strong  in  the 
Lord  Jesus  Christ,  and  hope  unto  the  end.  The  path 
in  which  God  is  leading  you  is  not  strewed  with  flow- 
ers; but  it  has  been  trodden  by  thousands,  who  are 
now  walking  the  golden  streets,  and  rejoicing  in  the 
light  of  heaven.  It  is  one  which,  though  beset  with 
thorns,  and  sometimes  enveloped  in  darkness,  leads  to 
glory,  honour,  and  immortal  felicity.  Yet  a  little 
while,  and  your  faith  shall  give  place  to  vision,  and 
your  mourning  be  turned  into  joy  unspeakable  and 
full  of  glory.  He  who  hath  begun  the  good  work  in 
you,  will  perform  it  till  the  day  of  Jesus  Christ ;  till 
that  happy  day  to  be  followed  by  no  night,  when  you 
shall  join  the  triumph  of  angels  and  the  spirits  of  the 
just  made  perfect. 

Finally,  if  the  view  which  we  have  taken  of  this 


272  DIVINE   GUIDANCE. 

subject  be  correct,  it  is  plain  that  those  persons  who 
are  still  walking  in  the  old  beaten  path  of  depraved 
nature,  are  strangers  to  a  work  of  grace  on  their 
hearts,  and  have  not  yet  taken  one  step  heavenward. 
"If  any  man  be  in  Christ,  he  is  a  new  creature." 
God  conducts  his  people  in  a  way  which  they  have 
not  known.  This  conquest  of  redeeming  mercy  is  not 
achieved  without  a  struggle  between  the  flesh  and  the 
Spirit.  The  truth  is  fully  established  by  the  testimony 
of  holy  writ,  and  by  the  experience  of  the  pious  in  all 
ages  of  the  world.  "Examine  yourselves,  whether  ye 
be  in  the  faith."  If  you  are  in  religious  matters  now 
what  you  have  always  been,  you  have  fearful  reason 
to  conclude  that  you  are  in  the  gall  of  bitterness  and 
in  the  bond  of  iniquity.  I  know  that- the  Scriptures 
speak  of  some  who  were  "sanctified  from  the  womb;" 
but  the  meaning  is  that  they  w^ere  designed  and  raised 
up  by  Providence  for  some  special  service  in  the 
church,  not  that  they  were  so  pure  and  blameless  as 
not  to  need  the  renewing  grace  of  God,  which  turns 
men  from  darkness  to  light,  and  conducts  them  to 
glory  in  a  way  to  which  they  are  by  nature  strangers. 


THE     END. 


DATE  DUE 


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GAYLORD 
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